i 

Shelf 

PRINCETON,  N.  J. 

Section  .^.Xj!^^..rti.... 
Number .\/^.,..l_C? 

(/L-  J  U/Q^^>tje^^. 


THE    LUTHERAN    COMMENTARY 


A    PLAIN    EXPOSITION    OF   THE 


J^olp  J^cripture^^  of  tf)e  i^cUj  Zt^tammt 


BY 

SCHOLARS  OF  THE  LUTHERAN  CHURCH  IN  AMERICA 


EDITED    BY 

HENRY  EYSTER  JACOBS 
Vol.  XII. 


^be  Cbristian  ^Literature  Co. 


MDCCCXCVIII. 


TV,c^    LuT^cr^n     c./5mm  cV^TAry  i      \Z 


ANNOTATIONS 


ON   THE 


REVELATION  OF  ST.  JOHN  THE  DIVINE 


BY 


REVERE  F.  WEIDNER,  D.  D.,  LL.  D. 

Professor  of  Systematic  Theology  in  the  Chicago  Littheran  Theological  Seminary 


IWevv  13orft 

^be  Cbristian  literature  Co. 


MDCCCXCVIII 


Copyright,  1898, 

By  the  christian  literature  company 


PREFACE. 


It  was  with  the  utmost  diffidence  that  the  writer  con- 
sented to  prepare  a  brief  commentary  on  the  Book  of 
Revelation.  This  was  principally  due  to  three  reasons: 
(i)  The  diverse  views  held  by  interpreters  as  to  its  mean- 
ing ;  (2)  The  fact,  strange  as  it  may  seem,  that  the 
writer,  though  familiar  with  the  different  theories  con- 
cerning the  book  and  its  contents,  had  never  committed 
himself  to  any  one  theory,  but  in  all  his  brief  discussions 
of  the  book,  whether  in  the  class-room,  or  in  public 
lecture,  or  in  print,  had  aimed  merely  at  a  clear  and  cor- 
rect presentation,  in  an  objective  way,  of  the  various 
systems  of  interpretation,  or  else  simply  had  developed 
the  teaching  of  the  book  in  its  bearing  upon  biblical 
theology ;  (3)  Because  the  writer  has  always  had  very 
little  sympathy  with  those  interpreters  who  maintain 
that  prophecy  is  merely  history  written  beforehand,  and 
that  all  which  it  reveals  of  the  future  must  be  as  literal 
as  history  itself. 

Notwithstanding  these  objections,  the  writer  felt 
drawn  to  the  study  of  this  book,  not  because  he  had 
some  new  interpretation  to  offer,  but  mainly  because  he 
himself  wished  to  obtain  a  clearer  understanding  of  the 
revelation  which  God  has  vouchsafed  to  make  of  the 
future  of  His  Kingdom.  As  a  student  of  prophecy, 
especially  of  the  Old  Testament,  and  as  a  firm   believer 

i 


ii  PREFACE. 

in  predictive  prophecy,  he  could  not  help  realizing  that 
so  close  was  the  relation  between  the  Old  and  New 
Testaments,  that  he  who  accepts  the  teaching  of  the  Old 
Testament  concerning  the  Messiah,  as  fulfilled  in  Christ's 
First  Advent,  must  also  accept  its  teaching  concerning 
the  kingdom  of  the  Messiah.  Particularly  so,  if  the 
New  Testament  distinctly  teaches  another  and  Second 
Coming  of  Christ,  in  language  which  exactly  harmonizes 
in  all  its  details  with  prophecies  in  the  Old  Testament, 
which  are  universally  recognized  as  not  having  been 
fulfilled  in  His  First  Advent,  and  which  must,  therefore, 
necessarily  refer  to  His  Second  Advent. 

The  aim  of  the  writer  has  been  to  follow  the  clear 
teaching  of  Scripture,  and  he  has  sought  everywhere  to 
interpret  the  prophecies  here  recorded,  concerning  the 
Second  Coming  of  Christ  and  the  events  of  the  Last 
Day,  in  the  same  way  and  spirit  in  which  the  New  Tes- 
tament writers  interpret  the  prophecies  in  the  Old 
Testament  concerning  the  Messiah  and  His  First 
Advent.  After  repeated  study  of  all  the  Old  Testament 
quotations  found  in  the  New  Testament,  the  writer  can 
come  to  no  other  conclusion  than  this,  that  the  Book 
of  Revelation  bears  the  same  relation  to  the  Christian 
Church  to-day  as  the  prophecies  of  Daniel,  Ezekiel,  and 
Zechariah  did  to  the  Jewish  Church  after  the  Exile, 
and  that  if  we  interpret  the  Apocal3/pse  in  the  same 
spirit  as  Christ  and  the  writers  of  the  New  Testament 
interpreted  these  prophecies  of  the  Old  Testament,  we 
cannot  fall  greatly  into  error.  Incorrect  as  many  of 
the  expositions  given  in  these  notes  possibly  may  be, 
still  the  writer  believes  that  in  this  direction  alone  the 
truth  is  to  be  found. 

The  aim  has  been  to  prepare  a  book  for  those  who 
wish  to  make  a  special  study  of  prophecy,  both  in   the 


PREFACE.  iii 

Old  and  New  Testaments.  It  is  remarkable  how  the 
thought  and  language  of  the  book  is  interwoven  through- 
out with  the  language  of  the  prophets  of  the  Old  Testa- 
ment, and  the  reader  will  be  amply  repaid  for  all  the 
care  that  he  gives  in  looking  up  each  Scripture  reference. 
In  fact,  this  book  furnishes  a  key  to  the  Old  Testament 
itself,  and  shows  how,  in  many  cases.  Old  Testament 
prophecy  only  finds  its  true  fulfilment  in  the  last  days. 

The  book  is  written  altogether  in  the  inductive  way. 
The  author  did  not  begin  with  any  preconceived  views 
as  to  what  the  outcome  would  be.  Nor  has  the  attempt 
been  made  to  harmonize  what  at  times  may  appear  con- 
flicting views.  These  seeming  contradictions  may  after 
all  but  be  two  different  aspects  of  the  same  event.  An 
attempt  has  also  been  made  to  present  in  a  summary  a 
clear  statement  of  the  different  interpretations  given  to 
the  most  important  visions.  The  writer  has  sought  to 
be  impartial  in  his  statements,  seeking  only  to  follow 
Scripture  teaching,  and  has  nowhere  attempted  to  discuss 
the  topics  from  a  dogmatical  standpoint,  but  simply  from 
a  purely  exegetical  one,  but  must  confess  that  the  more 
he  studies  the  Apocalypse,  and  sees  the  vast  divergence 
of  views  in  the  interpretation  of  the  book,  the  less  is  he 
inclined  to  be  over-positive  and  dogmatic  about  the  true 
meaning  of  these  wonderful  visions.  The  Apocalypse  is 
a  very  deep  book,  and  those  who  are  so  confident  that 
they  alone  have  fathomed  its  meaning  may  some  day 
discover  that  they  have  been  but  like  children  playing  by 
the  shores  of  the  deep  sea.  "  O  the  depth  of  the  riches 
both  of  the  wisdom  and  the  knowledge  of  God  !  how  un- 
searchable are  His  judgments,  and  His  ways  past  tracing 
out!" 

R.  F.  W. 

Chicago  Lutheran  Theological  Seminary, 
Epiphany^  January  6,  1898. 


INTRODUCTION. 


I.  The  Authorship  and  Gemiiiieness  of  the  Book  of  the 
Revelation.  It  is  the  almost  unanimous  opinion  of  the 
Early  Church  that  the  Apocalypse  or  the  Book  of  the 
Revelation  was  written  by  the  Apostle  John,  the  beloved 
disciple  of  Christ.  No  other  book  of  the  New  Testament  is 
better  authenticated.  Papias,  a  hearer  of  St.  John,  born 
probably  60-70  A.  D.,  bishop  of  Hierapolis,  a  city  not  far 
from  Laodicea  (Rev.  3  :  14),  made  use  of  the  Apocalypse  in 
a  work  published  about  130-140  A.  D.  (Euseb. //.  E.  III. 
39),  and  Justin  Martyr,  writing  about  146  A.  D.,  in  his 
Dialogue  with  TrypJio,  a  discussion  held  at  Ephesus,  the 
chief  of  the  Seven  Churches  in  Asia  (Rev.  2  :  i),  definitely 
mentions  the  Apocalypse  of  John,  saying  distinctly  that 
it  was  the  Apostle's  (Euseb.  H.  E,  IV.  18).  This  testi- 
mony is  all  the  more  valuable  because  this  is  the  only 
book  of  the  N.  T.  to  which  Justin  refers  by  name,  and 
St.  John  the  only  writer.  It  is  utterly  impossible  for 
Justin  Martyr  to  have  been  mistaken  as  to  the  authorship 
of  the  Apocalypse.  Irenaeus,  writing  about  180  A.  D., 
refers  to  the  Apocalypse  over  thirty  times,  and  quotes  it 
as  the  work  of  the  Apostle  John.  He  was  almost  a  con- 
temporary of  St.  John,  and  well  acquainted  with  Polycarp, 
the  favorite  disciple  of  John,  and  although  in  later  life 
bishop  of  Lyons  in  France,  he  was  born  and  trained  in 
Asia    Minor,   and    thus   his   testimony  is  very  valuable. 

V 


vi  INTR  OD  UC  TION. 

Melito,  bishop  of  Sardis  (about  170  A.  D.),  Appollonius 
of  Ephesus  (about  1 70-1 80  A.  D.),  Theophilus,  bishop  of 
Antioch  (about  1 71-183  A.  D.),  Clemens  Alexandrinus 
{died  220  A.  D.),  Origen  {d.  254),  Hippolytus  of  Rome 
(about  225  A.  D.), — in  fact,  all  the  Ante-Nicene  Fathers  of 
the  Eastern  Church  bear  testimony  that  the  Apocalypse 
was  written  by  the  Apostle  John.  Eusebius  in  his  Church 
History  has  preserved  for  us  the  tradition  of  the  Eastern 
Church  from  the  earliest  period  respecting  the  Apocalypse, 
and  the  external  evidence  is  most  clear  and  convincing 
that  John  the  Apostle  wrote  this  book.  The  conjecture 
of  Dionysius,  bishop  of  Alexandria  (247  A.  D.),  is  all  that 
he  can  adduce  against  the  Apostolic  authorship  of  the 
Apocalypse  (Euseb.  H.  E.  VII.  25).! 

The  Early  Latin  Fathers  also  give  most  decided  and 
unanimous  testimony  to  the  Apostolic  authorship  of  the 
Apocalypse,  and  there  is  no  book  of  the  Bible  which  has 
more  decisive  external  testimony  in  its  favor  than  this 
one.2 

The  objections  against  the  genuineness  of  the  Apoc- 
alypse have  all  arisen  from  what  is  known  as  internal  evi- 
dence, turning  on  divergencies  between  the  Gospel  and 
the  Apocalypse  (i)  in  doctrinal  views,  (2)  in  spirit  and 
tone,  and  (3)  in  style  and  language.  Four  different  views 
have  been  held  with  reference  to  the  question  as  to  the 
relation  of  the  Apostle  John  to  the  principal  works  which 
bear  his  name : 

1  Dionysius,  in  the  spirit  of  modern  Higlier  and  Literary  Criticism, 
utterly  ignored  the  external  and  ecclesiastical  testimony  for  the  Apostolic 
authorship,  and  subjected  the  book  to  severe  criticism,  and  as  he  assumed 
the  genuineness  of  the  Gospel  and  the  First  Epistle  of  John,  he  questioned 
the  genuineness  and  authorship  of  the  Apocalypse  on  account  of  its  diver- 
gence from  both  these  writings  in  spirit  and  in  style. 

2  For  the  presentation  of  the  evidence  in  detail,  see  Westcott,  0>i  the 
Canon  of  the  N.  T.  Index  II.  Fifth  ed.,  1881.  Luecke,  Alford,  and  Lee 
discuss  the  evidence  most  fully  in  their  Commentaries. 


INTRODUCTION.  vix 

(i)  Neither  the  Gospel  nor  the  Apocalypse  is  by  John.^ 

(2)  The  Apocalypse  is  by  John,  but  the  Gospel  was  not 
written  by  the  Apostle  John.^ 

(3)  The  Apostle  John  wrote  the  Gospel,  but  not  the 
Apocalypse.^ 

(4)  The  Gospel,  Epistles,  and  Apocalypse  were  written 
by  the  Apostle  John.  This  is  the  view  adopted  by  all 
conservative  critics  and  maintained  by  Hengstenberg, 
Ebrard,  Hofmann,  Kliefoth,  Godet,  Luthardt,  Alford, 
Ellicott,  Salmon,  Lee,  Farrar,  Meyer,  Westcott,  Words- 
worth, Sadler,  Milligan,  Simcox,  and  others. 

The  objections  drawn  from  internal  evidences  against 
the  Apostolic  authorship  of  the  Apocalypse  have  been 
mainly  as  follows  : 

(i)  The  author  does  not  style  himself  an  Apostle,  and 
nowhere  does  he  designate  himself  as  a  personal  disciple 
of  Jesus.  So  in  substance  Luecke,  Keim,  Harnack,  etc. 
But,  in  answer,  it  is  sufficient  to  say  that  the  author  de- 
scribes himself  as  "  the  servant  "  of  Jesus  Christ  (i  :  i) 
"  who  bare  witness  of  the  word  of  God,  and  of  the  testi- 
mony of  Jesus  Christ  "  (i  :  2),  expressions  which  remind 
us  of  John  I  :  14  ;  19  :  35  ;  i  John  1:2;  and  the  writer 
also  names  himself  John  (i  :  i,  4,  9;  22  :  8)  in  such  a  way 
that  it  can  refer  to  no  other  than  to  John  the  Apostle. 
Salmon,  in  favor  of  the  view  that  the  Apocalypse  was 
written  by  a  personal  hearer  of  our  Lord,  maintains  that 
"  echoes  of  the  Gospel  records  of  the  words  of  Jesus  are 
to  be  found  more  frequently  in   this  than   in  an)'  other 

^  So  Keim,  Volkmar,  Scholten,  Holtzmann,  Pfleiderer,  Harnack,  and 
the  advanced  school  of  negative  critics. 

2  So  Baur,  Schwegler,  Zeller,  Hilgenfeld,  Davidson,  Edwin  A.  Abbott, 
and  the  Tuebingen  School  in  general. 

3  Schleiermacher,  Luecke,  Credner,  De  Wette,  Bleek,  Ewald,  Neander, 
Mangold,  and  Duesterdieck  assign  the  Apocalypse  to  the  doubtful  and 
mysterious  "  John  the  Presbyter." 


viii  INTR  OD  UC  TION. 

N.  T.  book,  except  perhaps  in  the  Epistle  of  James" 
{Introd.  p.  201),  and  Zeller  of  the  Tuebingen  School  held 
that  "  among  all  the  parts  of  the  N.  T.,  the  only  one 
which  can,  with  any  right,  claim  to  have  been  composed 
by  an  Apostle,  who  was  an  immediate  disciple  of  Christ, 
is  the  Apocalypse." 

(2)  The  author  speaks  (21  :  14)  in  such  an  objective 
way  of  the  twelve  Apostles  that  it  is  scarcely  credible  that 
he  himself  belonged  to  them.  So  Harnack,  Keim,  Ewald, 
Credner,  etc.  But  the  Apostles  are  spoken  of  in  such  an 
objective  way  by  Paul  in  i  Cor.  12  :  28  ;  Eph.  3  :  5,  and 
Lee  rightly  calls  attention  to  the  fact  that  Rev.  21  :  14 
only  reflects  the  teaching  of  such  passages  as  Matt.  16:  18; 
19  :  28  ;  and  Eph.  2  :  20. 

(3)  The  language  of  the  book,  we  are  told,  is  wholly 
different  from  that  of  the  Fourth  Gospel  and  the  Epistles 
of  John, — that  it  is  characterized  by  Hebraizing  idioms, 
irregular  constructions,  and  grammatical  inaccuracies. 
This  objection  has  been  developed  very  fully  by  Ewald, 
Luecke,  Credner,  and  De  Wette,  and  answered  at  length 
by  Lee,  Salmon,  and  Davidson, — the  last  affirming  the 
Johannean  authorship  of  the  Apocalypse,  but  denying 
that  of  the  Gospel.  Davidson  maintains  that  there  are 
few  ri'(7/ solecisms  in  the  Apocalypse,  almost  all  that  are 
adduced  being  also  found  in  Greek  writers,  or  in  those  of 
the  N.  T.,  and  he  accounts  for  the  strongly  Hebraized  dic- 
tion of  the  book  on  the  ground  that  the  writer  expressed 
Jewish  conceptions  in  Greek,  and  that  John  conformed 
his  language  to  the  diction  and  symbolic  features  of  the 
prophets  Ezekiel  and  Daniel.  Davidson  concludes  his  long 
examination  of  the  arguments  of  those  who  deny  the  Apos- 
tolic authorship  of  Revelation  by  maintaining  that  these 
objectors  "  proceeded  on  principles  which,  if  fairly  applied 
and  carried  out,  would  divest  John  of  the  authorship  of 


introduction:  ix 

the  Epistles  generally  acknowledged  as  his,  and  would 
equally  denude  the  Apostle  Paul  of  some  Epistles  which 
he  confessedly  wrote."  ^  In  answer  to  the  question,  How 
is  it  that  the  Greek  of  the  Gospel  is  so  much  better  than 
that  of  the  Apocalypse,  if  both  books  were  written  by  the 
same  author?  Salmon  answers:  "  I  am  not  sure  that  the 
Greek  of  the  Gospel  does  display  so  very  much  wider  a 
knowledge  of  grammatical  forms  ;  "  and  he  quotes  with 
approval  Westcott  :  ^  "  To  speak  of  St.  John's  Gospel 
as  '  written  in  very  pure  Greek  '  is  altogether  misleading. 
It  is  free  from  solecisms,  because  it  avoids  all  idiomatic 
expressions,"  and  Salmon  adds  :  "  It  is  on  account  of  this 
more  restricted  range  of  grammatical  forms  that  the  Gos- 
pel of  St.  John  has  been  so  often  used  as  the  first  book 
of  a  beginner  learning  a  foreign  language."  Archdeacon 
Lee  maintains  that  the  peculiar  style  of  the  Apocalypse 
"  results  naturally  from  the  excited  condition  of  prophetic 
ecstasy,"  and  that  "  the  language  of  the  Apocalypse  is 
more  akin  to  the  Hebrew  than  to  the  Greek,  it  being  oc- 
cupied with  visions  and  imagery  corresponding  to  the 
Hebrew  diction  of  the  O.  T.,  especially  to  its  prophetic 
and  sacred  forms  of  speech."  ^ 

(4)  Stress  has  also  been  laid  on  the  fact  that  the  entire 
style,  subject-matter,  and  doctrinal  aspect  of  the  Book  of 
the  Revelation  are  so  unlike  the  Gospel  and  the  Epistles, 
that  the  same  author  could  not  have  written  the  Apoc- 
alypse. But  Gebhardt  *  has  most  convincingly  shown  that 
no  argument  against  the  unity  of  authorship  can  be  drawn 
from  differenees    in    doctrinal  views.     Salmon   contends 

1  Davidson,  Introduction  to  the  N'.  T,  vol.  3,  pp.   561-5S4. 
-    Introduction  to  the  Gospel  of  John,  p.  50,  in  Bible  Coni7nentary. 
^  Commentary  on  I\evelatiojt,  pp.  454,  455. 

*   The  Doctrine  of  the  Apocalypse,  and  its  Relation  to  the  Doctrine  of  the 
Gospel  and  Epistles  of  John.    Edinburgh,  1878. 


viii  IN  TROD  UC  TION. 

N.  T.  book,  except  perhaps  in  the  Epistle  of  James " 
{Introd.  p,  201),  and  Zeller  of  the  Tuebingen  School  held 
that  "  among  all  the  parts  of  the  N.  T.,  the  only  one 
which  can,  with  any  right,  claim  to  have  been  composed 
by  an  Apostle,  who  was  an  immediate  disciple  of  Christ, 
is  the  Apocalypse." 

(2)  The  author  speaks  (21  :  14)  in  such  an  objective 
way  of  the  twelve  Apostles  that  it  is  scarcely  credible  that 
he  himself  belonged  to  them.  So  Harnack,  Keim,  Ewald, 
Credner,  etc.  But  the  Apostles  are  spoken  of  in  such  an 
objective  way  by  Paul  in  i  Cor.  12  :  28  ;  Eph.  3  :  5,  and 
Lee  rightly  calls  attention  to  the  fact  that  Rev.  21  :  14 
only  reflects  the  teaching  of  such  passages  as  Matt.  16:  18; 
19  :  28  ;  and  Eph.  2  :  20. 

(3)  The  language  of  the  book,  we  are  told,  is  wholly 
different  from  that  of  the  Fourth  Gospel  and  the  Epistles 
of  John, — that  it  is  characterized  by  Hebraizing  idioms, 
irregular  constructions,  and  grammatical  inaccuracies. 
This  objection  has  been  developed  very  fully  by  Ewald, 
Luecke,  Credner,  and  De  Wette,  and  answered  at  length 
by  Lee,  Salmon,  and  Davidson, — the  last  affirming  the 
Johannean  authorship  of  the  Apocalypse,  but  denying 
that  of  the  Gospel.  Davidson  maintains  that  there  are 
few  n'(7/ solecisms  in  the  Apocalypse,  almost  all  that  are 
adduced  being  also  found  in  Greek  writers,  or  in  those  of 
the  N.  T.,  and  he  accounts  for  the  strongly  Hebraized  dic- 
tion of  the  book  on  the  ground  that  the  writer  expressed 
Jewish  conceptions  in  Greek,  and  that  John  conformed 
his  language  to  the  diction  and  symbolic  features  of  the 
prophets  Ezekiel  and  Daniel.  Davidson  concludes  his  long 
examination  of  the  arguments  of  those  who  deny  the  Apos- 
tolic authorship  of  Revelation  by  maintaining  that  these 
objectors  "  proceeded  on  principles  which,  if  fairly  applied 
and  carried  out,  would  divest  John  of  the  authorship  of 


nVTRODUCTION.  Ix 

the  Epistles  generally  acknowledged  as  his,  and  would 
equally  denude  the  Apostle  Paul  of  some  Epistles  which 
Jie  confessedly  wrote."  ^  In  answer  to  the  question,  How 
is  it  that  the  Greek  of  the  Gospel  is  so  much  better  than 
that  of  the  Apocalypse,  if  both  books  were  written  by  the 
same  author  ?  Salmon  answers  :  "  I  am  not  sure  that  the 
Greek  of  the  Gospel  does  display  so  very  much  wuder  a 
knowledge  of  grammatical  forms  ;  "  and  he  quotes  with 
approval  Westcott  :  ^  "To  speak  of  St.  John's  Gospel 
as  '  written  in  very  pure  Greek  '  is  altogether  misleading. 
It  is  free  from  solecisms,  because  it  avoids  all  idiomatic 
expressions,"  and  Salmon  adds  :  "  It  is  on  account  of  this 
more  restricted  range  of  grammatical  forms  that  the  Gos- 
pel of  St.  John  has  been  so  often  used  as  the  first  book 
of  a  beginner  learning  a  foreign  language."  Archdeacon 
Lee  maintains  that  the  peculiar  style  of  the  Apocalypse 
"  results  naturally  from  the  excited  condition  of  prophetic 
ecstasy,"  and  that  "  the  language  of  the  Apocalypse  is 
more  akin  to  the  Hebrew  than  to  the  Greek,  it  being  oc- 
cupied with  visions  and  imagery  corresponding  to  the 
Hebrew  diction  of  the  O.  T.,  especially  to  its  prophetic 
and  sacred  forms  of  speech."  ^ 

(4)  Stress  has  also  been  laid  on  the  fact  that  the  entire 
style,  subject-matter,  and  doctrinal  aspect  of  the  Book  of 
the  Revelation  are  so  unlike  the  Gospel  and  the  Epistles, 
that  the  same  author  could  not  have  written  the  Apoc- 
alypse. But  Gebhardt  *  has  most  convincingly  shown  that 
no  argument  against  the  unity  of  authorship  can  be  drawn 
from  differenees    in    doctrinal  views.     Salmon   contends 

1  Davidson,  Tntrodiictioii  to  the  N'.  T.,  vol.  3,  pp.   561-5S4. 
^    Introduction  to  the  Gospel  of  John,  p.  50,  in  Bible  Commentary. 
3  Commejitary  on  Revelation,  pp.  454,  455. 

*   The  Doctrine  of  the  Apocalypse,  and  its  Relation  to  the  Doctrine  of  the 
Gospel  and  Epistles  of  John.    Edinburgh,  1S78. 


X  INTROD  UC  TION. 

that  John's  Gospel  presents  no  more  exalted  conception 
of  the  Saviour's  dignity  than  that  which  is  offered  in  the 
Book  of  the  Revelation,  and  Lee  maintains  that  *'  each 
book  is  the  complement  of  the  other;  and  both,  by  their 
union,  make  up  one  perfect  whole."  Milligan,^  after  he 
has  answered  the  most  important  objections  urged  against 
the  unity  of  authorship  of  the  Gospel  and  the  Apocalypse, 
takes  up  also  the  positive  side,  and  develops  very  fully 
the  proof  that  the  two  books  so  closely  resemble  each 
other  in  language,  structure,  and  teaching,  that  we  must 
conclude  that  they  have  been  written  by  the  same  author, 
the  Apostle  John. 

2.  TJie  Unity  of  the  Apocalypse.  Among  those  who 
deny  that  the  Apocalypse  was  written  by  John  the  Apostle 
we  find  some  like  Voelter,  Weizaecker,  Pfleiderer,  Har- 
nack,  Vischer,  and  others,  who  in  the  spirit  and  method  of 
negative  Higher  Criticism  maintain  that  the  Apocalypse 
is  composed  of  various  documents.  But  there  is  no  foun- 
dation whatever  for  their  theories,  which  have  been  fully 
answered  by  Warfield^  and  Milligan.^ 

3.  The  Canonicity  of  the  Apocalypse.  The  canonicity 
of  no  book  of  the  N.  T.  is  better  attested  by  the  Early 
Church  than  that  of  the  Apocalypse.  Because  the  Apos- 
tolic origin  of  the  book  was  so  universally  accepted,  it 
could  not  be  excluded  from  the  books  of  the  N.  T.  Canon. 
No  one  in  ancient  times  ever  questioned  the  inspiration 
or  authority  of  the  Book  of  the  Revelation,  except  those 

'  In  his  Discussions  on  the  Apocalypse,  pp.  180-266.     London,  1893. 

2  See  Presbyterian  Review,  April,  1S84. 

3  See  Discussions  on  the  Apocalypse,  pp.  27-74, 1893.  Simcox  in  his  Com- 
mentary on  Revelation  (Cambridge  Bible  for  Schools  and  Colleges),  pp. 
155-174,  gives  a  somewhat  too  appreciative  notice  of  the  Vischer-Harnack 
theory  "  of  the  supposed  Jewish  origin  of  the  Revelation  of  St.  John." 
The  same  Excursus,  with  a  few  additions,  is  also  republished  in  Simcox's 
Commentary  on  the  Greek  Text  of  the  Revelation. 


introduction:  xi 

who  were  prejudiced  against  its  contents.  The  full  evi- 
dence is  given  by  Westcott.  It  is  well  known  that  Luther 
and  some  of  the  Reformers  questioned  the  apostolicity, 
and  therefore  also  the  canonicity,  of  the  Apocalypse,  but 
this  was  owing  to  the  fact  that  they  did  not  understand 
the  nature  and  scope  of  the  book.  But  if  the  Apocalypse 
was  written  by  the  Apostle  John,  its  canonicity  or  right 
to  belong  to  the  New  Testament  is  established. 

4.  TJie  Time  of  Writing.  There  is  some  difficulty  in 
determining  the  date  of  the  Apocalypse.  The  majority 
of  modern  critical  historians  and  commentators,  diverse  as 
may  be  their  views  on  other  points,  agree  in  this,  that  the 
Apocalypse,  no  matter  by  whom  written,  was  composed 
between  the  death  of  Nero  (June  9,  68  A.  D.)  and  the 
destruction  of  Jerusalem  (August  10,  70  A.  D.).^  But 
the  internal  evidence,  upon  which  the  main  stress  is  laid 
in  proof  of  an  early  date,  is  not  sufificiently  convincing  to 
overcome  the  clear  and  weighty  testimony  of  the  Early 
Church  that  John  wrote  the  Apocalypse,  in  his  old  age, 
at  the  end  of  Domitian's  reign  (95  or  96  A.  D.),  at  about 
the  same  time  that  he  wrote  the  Gospel  and  the  Epistles.^ 

In  favor  of  the  early  date  the  following  arguments, 
drawn  from  internal  evidence,  are  urged  : 

(i)  There  is  no  reference  in  the  Apocalypse  to  the  de- 
struction of  Jerusalem.  If  Jerusalem  had  been  destroyed 
before  the  book  was  written,  the  author  could  not  have 
failed  to  notice  that  event.  We  answer,  such  a  reference 
we  might  expect  if  the  work  had  been  written  within  five 

1  So  Neander,  Gieseler,  Luecke,  Ewald,  De  Wette,  Reuss,  Duesterdieck, 
Renan,  Weiss,  Auberlen,  Stier,  Gebhardt,  Davidson,  Cowles,  Bishop 
Lightfoot,  Stanley,  Schaff,  Westcott,  Farrar,  Simcox,  and  others. 

2  So  the  great  majority  of  the  older  commentators,  and  among  moderns, 
Elliott,  Alford,  Hengstenberg,  Ebrard,  Lange,  Hofmann,  Godet,  Lee,  Van 
Oosterzee,  Sadler,  Wordsworth,  Milligan,  Warfield,  David  Brown,  and 
others. 


Xii  INTRODUCTION. 

or   ten    years,    but    not   after   the    lapse    of  twenty-five 
years. 

(2)  There  are  many  particular  passages  in  the  Apoc- 
alypse which  plainly  inform  us  that  the  book  was  written 
while  Nero  was  Emperor  of  Rome.  But  to  interpret  Rev. 
6  :  9-1 1  as  referring  to  the  persecution  of  the  Christians 
by  Nero, — to  assert  that  ii  :  i,  2,  proves  that  the  temple 
must  have  been  still  standing,  and  that  Jerusalem  was  in 
Estate  of  siege  at  the  time  of  the  writing  of  this  book, — to 
maintain  that  the  Beast  of  13  :  i,  18  ;  17  :  3,  8-I1,  wasthe 
Emperor  Nero, — such  a  method  of  interpretation  raises 
historical,  exegetical,  and  dogmatical  difificulties  which  it 
is  utterly  impossible  to  overcome. 

(3)  The  copiousness  of  the  imagery  and  the  energy  and 
passionate  ardor  of  the  style  bespeak  an  early  and  not  a 
late  date.  But  Milligan  rightly  calls  our  attention  to  the 
fact  that  the  richly  poetical  blessing  of  Jacob  (Gen.  49) 
and  the  Song  and  Blessing  of  Moses  (Deut.  32  and  33),  as 
well  as  Psalms  71  and  72,  the  closing  prayers  of  David, 
were  all  written  in  extreme  old  age.  We  must  not  forget 
that  the  imagery  is  based  upon  the  language  of  the  proph- 
ets, and  every  figure  of  speech  can  be  traced  to  the  O.  T. 

(4)  The  literary  differences  between  the  Apocalypse 
and  the  Gospel  of  John  are  so  great  that  we  must  allow 
at  least  a  period  of  twenty-five  years  to  intervene  between 
the  writing  of  the  two  works.  But  this  difference  has 
been  greatly  exaggerated.  Whatever  peculiarities  there 
may  be,  these  do  not  supply  any  argument  in  favor  of 
the  early  date  of  the  book.  Milligan,  who  discusses  this 
point  very  ably,  says  :  "  The  grammatical  and  stylistic 
eccentricities  of  the  Apocalypse  are  not  the  result  of  ig- 
norance. So  far  from  this,  the  book  displays  more  than 
ordinary  freedom  in  the  use  of  the  Greek  tongue.  It  is 
written  in  a  far  more  difificult  style  than  that  of  the  calm 


introduction:  xiii 

and  simple  narratives  of  the  Gospel.  It  is  figurative, 
poetic,  impassioned.  In  various  passages,  such  as  the 
description  of  the  Fall  of  Babylon  in  chap.  xviii.,andof 
the  New  Jerusalem  in  chap,  xxi.,  it  rises  to  a  strain  of 
eloquence  unsurpassed  by  anything  that  has  come  down 
to  us  from  Greek  antiquity.  No  tyro  acquiring  a  knowl- 
edge of  the  language  could  have  penned  sueh  a  passage. 
.  .  .  The  grammatical  constructions  of  the  Apocalypse 
arise  not  from  ignorance,  but  from  design,  and  from  the 
fact  that,  in  an  apocalyptic  book,  the  writer  naturally 
employs  a  style  of  language  which  he  has  come  to  regard 
as  not  merely  an  appropriate,  but  as  the  only  appropriate 
vehicle  of  visions  such  as  his.  .  .  .  Nor  is  it  strange 
that  it  should  be  so.  Every  one  will  admit  that  the 
Apocalypse  is  steeped  in  the  essence  of  that  style  of 
thought  by  which  the  Old  Testament  prophets  are 
marked.  Shall  not  its  language  also  be  largely  colored 
in  a  similar  way  ?  The  imagery  of  the  Old  Testament 
certainly  lived  in  the  mind  of  the  Seer  with  no  less  vivid- 
ness than  in  the  minds  of  its  original  authors.  .  .  .  The 
prophets  and  their  words  are  in  his  heart.  He  breathes 
their  atmosphere,  sees  with  their  eyes,  hears  with  their 
ears,  and  is  in  every  respect  one  with  them.  In  these 
circumstances  it  is  only  most  natural  that  their  modes  of 
expression  should  also  influence  him.-^  "  It  is  not  neces- 
sary, as  Salmon  does,^  to  explain  the  linguistic  differences 
between  the  Apocalypse  and  the  Gospel  by  the  supposi- 
tion that  John  wrote  the  former  book  with  his  own  hand, 
and  employed  an  amanuensis  when  he  wrote  the  Gospel. 
(5)  The  nature  and  object  of  the  Revelation  are  best 
suited  by  the  earlier  date,  and  thus  its  historical  under- 
standing is  greatly  facilitated.     But  this  argument  rests 

^  Discussions  on  the  Apocalypse,  pp.  1S6,  192,  196. 
2  Introduction,  p.  220. 


xi  V  INTR  OD  UC  TION. 

upon  the  subjective  and,  in  many  cases,  on  the  rational- 
istic view,  that  "  all  interpretations  not  strictly  historical 
must  be  excluded  "  (Harnack),  and  that  the  writer  refers 
principally  to  events  in  his  own  age,  and  that  he  shared 
in  the  popnlar  delusion  that  Nero  was  the  Antichrist. 

(6)  The  historical  notices  of  the  condition  of  the  Seven 
Churches  in  Asia  reveal  a  state  of  affairs  pointing  to  the 
earlier,  and  inconsistent  with  the  later,  date.  But  such 
an  argument  has  little  weight.  The  persecutions  men- 
tioned in  the  letters  to  the  Seven  Churches  need  not 
necessarily  refer  to  the  days  of  Nero,  but  are  far  more 
suitable  to  the  time  of  Domitian,  a  quarter  of  a  century 
later, — and  there  has  also  been  such  a  development  of 
errors,  not  only  in  practice  but  in  doctrine  (Rev.  2  :  14,  15, 
24),  that  the  days  of  Domitian  alone  would  allow  of  suf- 
ficient time  for  such  degeneracy. 

We  cannot  therefore  accept  any  of  these  arguments 
drawn  from  internal  evidence  as  establishing  an  early  date 
for  the  Apocalypse. 

In  favor  of  the  later  date  we  have  both  the  unanimous 
external  evidence  of  the  first  three  centuries  and  strong 
internal  evidence. 

Before  the  fourth  century  there  is  no  variation  in  the 
external  evidence, — all  statements  supporting  the  conclu- 
sion that  the  Apostle  John  was  banished  to  Patmos  by 
the  Emperor  Domitian  (81-96  A.  D.),  some  writers  plac- 
ing the  exile  in  the  fourteenth  year  of  his  reign,  in  95 
A.  D., — and  all  agree  that  the  visions  of  which  the  Reve- 
lation is  the  record  were  received  in  the  isle  of  Patmos, — 
and  Archdeacon  Lee  adds,  "  If  external  evidence  is  of  any 
value  at  all,  it  is  of  value  here  ;  no  amount  of  '  subjective  ' 
conjecture,  or  arbitary  interpretation,  can  set  aside  the 
verdict  of  history."  Among  the  principal  witnesses  are 
Irenaeus,  who  could  not  have  been  born  later  than  130 


INTRODUCTION.  XV 

A.  D.,  having  been  the  disciple  of  Polycarp,  a  contemporary 
of  the  Apostle  John  himself,  whose  words  have  been  pre- 
served by  Eusebius  {H.  E.  V.  8) — "  for  not  a  long  time 
ago  was  it  (the  Revelation)  seen,  but  almost  in  our  genera- 
tion, at  the  end  of  the  reign  of  Domitian  ;  " — Clemens  of 
Alexandria  {died  220  A.  D.) ;  Tertullian  {d.  220  A.  D.)  ; 
Victorinus,  a  martyr  (303  A.  D.)  under  Diocletian,  writing 
as  far  as  is  known  the  earliest  commentary  on  the  Apoc- 
alypse, who,  commenting  on  Rev.  10  :  11,  says  that  "  when 
John  said  these  things  he  was  in  the  island  of  Patmos, 
condemned  to  the  labor  of  the  mines  by  Caesar  Domitian, 
and  there  he  saw  the  Apocalypse  ;  " — Eusebius,  bishop 
of  Caesarea  in  Palestine  (260-340  A.  D.)  ;  and  we  may 
close  with  Jerome  {died  420  A.  D.),  who  says  of  John  that 
"  having  been  banished  in  the  fourteenth  year  of  Domitian 
to  the  island  of  Patmos,  he  wrote  the  Apocalypse."  ^  All 
later  statements  are,  at  most,  but  "  instances  of  eccentric 
speculation  "  (Lee),  as  in  the  case  of  Epiphanias,  bishop 
of  Salamis  in  the  island  of  Cyprus  {died  403  A.  D.),  who 
places  the  banishment  of  John  to  Patmos  in  the  reign  of 
the  Emperor  Claudius  (41-54  A.  D.),  but  becomes  so 
greatly  entangled  in  the  chronology  of  John's  life,  that 
he  places  his  age  at  ninety,  in  the  year  54  A.  D. ;  on  the 
other  hand,  a  superscription  of  a  Syriac  version  of  the 
Revelation,  of  the  sixth  century,  makes  the  assertion  that 
the  Revelation  was  "  given  by  God  to  the  Evangelist  John 
on  the  island  of  Patmos,  to  which  he  had  been  sent  by  the 
Emperor  Nero,"  while  Theophylact,  the  famous  excgete 
{died  1 107  A.  D.),  also  places  his  exile  in  the  time  of  Nero, 
making  the  strange  statement  that  John  wrote  his  Gospel 
in  the  island  of  Patmos,  tJiirty-tzvo  years  after  the  Ascen- 
sion of  Christ.  But  all  these  later  speculations  have  no 
value  whatever.  The  evidence  of  Christian  antiquity  is 
I  The  full  evidence  is  given  by  L,ee,  Milligan,  and  others, 


Xvi  IN  TROD  UC  TION. 

unanimous  that  the  Apostle  was  exiled  in  the  reign  of 
Domitian,  and  that  the  Apocalypse  was  written  about 
95  A.  D. 

In  agreement  with  this  external  evidence  we  have  also 
strong;  internal  evidence  for  the  later  date. 

(i)  The  Apocalypse  shows  that  it  was  written  in  the 
time  of  great  persecution  (Rev.  i  :  9).  It  is  a  well  estab- 
lished fact  that  the  persecution  under  Nero  was  mainly 
confined  to  the  city  of  Rome,  while  that  under  Domitian 
was  much  more  widespread.  It  was  in  the  last  year  of 
his  reign  that  Domitian  became  a  persecutor,  and  it  was 
in  the  same  year,  according  to  ancient  tradition,  that  John 
saw  these  visions.  The  statement,  too,  that  John  was 
banished  to  Patmos,  is  in  accordance  with  the  known 
practice  of  Domitian,  but  not  that  of  Nero, — for  we  have 
no  record  whatever  in  any  ancient  writer  that  Nero  re- 
sorted to  exile  as  a  means  of  punishment.  All  this  is  in 
favor  of  the  tradition  of  the  Early  Church  that  the  Visions 
were  seen  by  John,  and  that  the  Apocalypse  was  written 
by  him,  at  the  end  of  the  reign  of  Domitian. 

(2)  The  fact  that  John  sent  this  book  to  the  Seven 
Churches  in  Asia  Minor  (Rev.  i  :  4)  is  also  a  strong  proof 
in  favor  of  the  later  date.  We  have  no  evidence  whatever 
that  John  had  any  dealings  with  the  Churches  of  Asia 
Minor  before  the  destruction  of  Jerusalem.  All  the  evi- 
dence and  the  whole  career  of  St.  Paul  are  directly  opposed 
to  such  a  view.  The  first  three  chapters  of  the  book  give 
most  positive  evidence  that  John  had  long  been  acquainted 
with  the  Seven  Churches,  and  yet  it  is  positively  certain 
that  up  to  68  A.  D.,  John  was  not  presiding  over  them. 
There  can  be  only  one  solution  of  the  whole  problem. 
The  Apocalypse  was  not  written  before  the  reign  of 
Domitian. 

(3)  The  internal  condition  of  the  Seven  Churches,  their 


INTRODUCTION.  xvii 

degeneracy  in  Christian  faith  and  practice,  gives  evidence 
that  the  time  was  much  later  than  that  depicted  in  the 
Pastoral  Epistles  and  in  i  and  2  Peter.  The  errors  which 
are  so  sharply  condemned  in  the  letters  to  Ephesus,  Per- 
gamum,  Thyatira,  Laodicea,  and  Sardis  are  such  that 
could  not  have  arisen  within  a  few  years,  between  62 
A.  D.,  the  date  of  Paul's  Epistle  to  the  Ephesians,  and 
68  A.  D.,  the  Neronic  date  which  so  many  insist  of  giving 
to  the  Apocalypse.  All  this  is  an  evidence  of  the  late 
date  of  the  book. 

(4)  The  early  date  is  intimately  connected  with  the 
idea  that  the  main  subject  of  the  book  is  the  reign  of 
Nero  and  the  destruction  of  Jerusalem.  In  fact,  it  is  this 
erroneous  interpretation  which  has  caused  so  many  mod- 
ern scholars  to  fix  on  an  early  date.  But  surely  the 
Apocalypse  treats  of  greater  topics  and  issues  than  those 
belonging  to  the  reign  of  Nero. 

There  is  therefore  no  reason  whatever  why  Ave  should 
give  up  the  unanimous  testimony  of  the  Early  Church 
that  the  Apocalypse  was  written  by  the  Apostle  John,  at 
the  close  of  the  reign  of  Domitian,  about  95  or  96  A.  D. 

5.  The  Place  of  Writing.  Ancient  traditicMi  informs  us 
that  John  saw  the  Visions  recorded  in  this  book  while  he 
was  in  the  isle  of  Patmos,  condemned  to  the  mines  by 
Domitian  Caesar,  and  that  he  wrote  this  book  while  at 
Patmos.  This  matter  is  of  little  importance,  but  the  style 
of  the  book  suggests  that  it  was  written  in  the  same 
ecstatic  condition  in  which  the  vision  was  seen.  This  is 
also  implied  in  Rev.  10:4;  14  :  3.  The  hints  given  in 
the  book  itself  also  point  to  Patmos  as  the  place  of  com- 
position. Compare  i  :  9,  11,  19;  10  :  4;  14  :  13  ;  19  :  9; 
21:5. 

6.  The  Persons  Addressed.  The  Lord  Jesus  Himself 
directs  John  to  write  in  a  book  what  he  sees  and  to  "  send 


xviii  Introduction. 

it  to  the  seven  churches,  unto  Ephesus,  and  unto  Smyrna, 
and  unto  Pergamum,  and  unto  Thyatira,  and  unto  Sardis, 
and  unto  Philadelphia,  and  unto  Laodicae  "  (Rev.  i  :  ii), 
and  John's  salutation  is  "to  the  seven  churches  which  are 
in  Asia  "  (Rev.  i  :  4).  These  seven  cities  are  named  in 
the  order  in  which  a  messenger  would  naturally  visit  them, 
going  north  from  Ephesus  as  the  principal  city,  or  as  they 
would  naturally  be  enumerated  by  a  person  writing  from 
Patmos.  There  were  other  churches  near  Ephesus,  prob- 
ably many — we  know  at  least  of  those  at  Colossae  and 
Hierapolis  (Col.  4  :  13),  at  Melitus  and  Troas.  No  doubt 
these  churches  had  been  the  objects  of  the  Apostle's 
special  oversight.  But  this  book  is  addressed  not  only  to 
the  seven  churches  in  Asia,  but  also  to  all  those  who  read 
and  hear  the  words  of  the  prophecy  (i  :  3). 

7.  TJic  Importance  of  t  lie  Study  of  the  Apocalypse.  The 
great  majority  of  Christians  take  very  little  interest  in  the 
Revelation  of  St.  John  because  it  seems  so  obscure  and 
mysterious  and  very  difficult  to  understand.  It  is  prob- 
ably the  least  read  book  in  the  Bible.  But  if  God  has 
given  this  Revelation  to  His  Son  Jesus  Christ  that  He 
might  show  it  unto  His  servants  (i  :  i),  and  if  a  special 
blessing  is  promised  to  those  who  read  and  hear  the  words 
of  this  prophecy  (i  :  3),  why  should  we  neglect  this  most 
sublime,  instructive,  and  consoling  portion  of  the  Script- 
ures ?  What  the  books  of  Isaiah,  Daniel,  and  Zechariah 
were  to  the  Jewish  Church,  the  Apocalypse  is  to  the 
Christian  Church.  It  is  true  indeed  that  many  of  the 
Jews  did  not  understand  the  O.  T.  prophecies  of  the  com- 
ing of  the  Messiah  in  the  flesh,  but  that  was  owing  to 
their  preconceived  ideas  of  what  the  Messiah  should  be 
when  He  did  come,  and  so  there  will  also  be  many  pro- 
fessing Christians  who  will  not  pay  heed  to  the  teaching 
of  the  Apocalypse  with  reference  to  His  Second  Coming 


INTRODUCTION.  xix 

in  glory.  That  there  are  so  many  diverse  interpretations 
of  this  book  is  no  reason  why  we  should  not  seek  for  its 
true  interpretation.  But  the  student  should  ever  bear  in 
mind  the  warning  of  a  recent  writer  on  this  theme :  "  In 
studying  the  Revelation  of  St.  John,  humility,  calmness, 
openness  to  conviction,  singleness  of  desire  to  ascertain 
the  truth,  and  charity  are  even  more  than  usually  re- 
quired" (Milligan). 

8.  TJie  Text  of  the  Apocalypse.  As  is  well  known,  there 
are  many  small  differences  between  the  Authorised  and 
Revised  Versions  of  the  Book  of  the  Revelation.  This 
is  owing  to  the  fact  that  the  Greek  text  of  the  Apocalypse 
from  which  the  Authorised  Version  was  made  in  1611  was 
so  imperfect,  being  based  upon  few  and  imperfectly  col- 
lated Manuscripts. 

Erasmus,  whose  text  after  all  lies  at  the  basis  of  our 
Authorised  Version,  treated  this  book  worse  than  any 
other  part  of  the  N.  T.  Owing  to  the  critical  labors  of 
Tischendorf,  Tregelles,  Westcott  and  Hort,  and  Weiss, 
we  now  have  a  fairly  well  determined  critical  text,  and 
this  has  been  faithfully  translated  in  the  English  Revised 
Version,  and  in  the  margin  the  most  important  readings 
are  also  indicated. 

9.  The  General  Aim  of  tlie  Apocalypse.  No  matter  how 
diverse  may  be  the  views  with  reference  to  the  jr/r^r/^'/aim 
of  the  book,  whether  it  is  a  prediction  of  the  overthrow 
of  Paganism,  or  of  the  downfall  of  Papal  Rome,  or  of  the 
destruction  of  some  future  Antichrist,  expositors  of  every 
school  of  interpretation  will  admit  that  the  great  theme 
of  the  Book  of  Revelation  is  the  personal  Coming  of  t lie 
Lord  at  His  Second  Advent.  This  thought  is  presented 
as  a  prophetic  consolation  to  His  Church,  and  is  especially 
prominent  in  the  introductory  chapters  of  the  book,  in- 
cluding the  letters  written  to  the  Seven  Churches,  and  in 


XX  INTRODUCTION. 

the  last  chapter  (22  :  6-21).  Sadler  maintains  that  the 
devout  Christian,  though  he  may  not  understand  the  real 
meaning  of  the  visions,  may  yet  gather  from  the  book 
itself  four  great  truths:  (i)  The  Nearness  of  the  Coming 
of  Christ  ;  (2)  The  Personal  Providence  of  God  ;  (3)  The 
Ministry  of  Angels  ;  (4)  Christians  must  be  disciplined  by 
suffering  and  distress.  But  this  raises  the  important 
question  whether  we  are  to  regard  the  Apocalypse  as  &•?>- 
sentiaUy  prcdic/ive  or  purely  descriptive.  There  are  two 
classes  of  writers  who  deny  that  we  have  predietion  in  the 
Apocalypse. 

(i)  Those  who  deny  prediction  altogether,  and  maintain 
that  the  events  referred  to  were  so  near  the  writer  that 
he  required  no  higher  inspiration  than  keen  insight  into 
the  signs  of  the  times.  Harnack  is  a  representative  of 
this  class,  who  in  his  article  on  Revelation  in  the  Encyclo- 
pCBdia  Britanniea  alarms  "  that  the  Apocalypse  is  the 
most  intelligible  book  of  the  N.  T.,"  for  "  all  interpreta- 
tion not  strictly  historical  must  be  excluded." 

(2)  A  second  class  who  d&ny  prediction  in  the  Apocalypse 
are  those  who  deny  that  the  subject-matter  of  the  book 
refers  to  events.  These  maintain  that  the  book  embraces 
the  whole  period  of  the  Christian  dispensation,  but  refers 
to  principles  and  ideas  instead  of  events, — that  it  sets 
before  us  gredit  principles  of  God's  method  of  governing 
both  the  world  and  the  Church,  but  has  no  reference  to 
special  events.  One  of  the  ablest  representatives  of  this 
class  is  Dr.  Milligan,  who  holds  what  we  may  call  the 
Spiritual  System  of  interpretation.  In  the  Introduction 
to  his  Commentary  (1883)  he  says  :  "  All  the  symbols  are 
treated  as  symbolical  of  principles  rather  than  of  events. 
.  .  .  The  book  thus  becomes  to  us  not  a  history  of 
either  early  or  mediaeval,  or  last  events  written  of  before 
they  happened,  but  a  solemn  warning  to  Christians  that 


INTRO  DUCTIOiV.  xxi 

in  every  age  they  have  to  consider  the  signs  of  their  own 
time."  So  Hkewise  in  his  Lectures  on  the  Apocalypse^ 
(pp.  185,  187):  "  The  Apocalypse  was  written  not  simply 
to  describe  the  conflict,  the  preservation,  and  the  triumph 
of  Christ's  true  people,  but  to  warn  against  the  coming 
degeneracy  of  His  professing  Church.  ...  It  contains 
no  continuous  history  of  the  Church  from  the  beginning 
to  the  end  of  her  historical  course.  It  is  not  a  mere  rev- 
elation of  events  that  are  immediately  to  precede  the 
Second  Coming  of  our  Lord.  It  is  no  mere  prophecy  of 
the  early  doom  of  those  enemies  of  Christian  truth  whom 
the  Seer  beheld  around  himself.  The  book  is  not  predic- 
tive. It  contains  no  prediction  that  is  not  found  in  the 
prophecies  of  Christ.  It  gives  us  no  knowledge  of  the 
future  that  is  not  given  first  by  our  Lord,  and  then  by 
others  of  His  inspired  Apostles.  It  is  simply  the  highly 
idealized  expression  of  the  position  and  fortunes  of  His 
'  little  flock.'  "  But  such  an  interpretation  of  the  design 
of  the  book  fails  to  present  a  sufficient  motive  for  its  com- 
position, and  David  Brown  ^keenly  asks  :  "  Were  these  first 
principles,  these  elementary  truths  of  all  revealed  religion, 
so  obscurely  expressed  and  so  insufificiently  enforced  in 
other  parts  of  Scripture,  that  it  needed  a  book  of  such 
complicated  structure  and  such  extreme  difficulty  of  inter- 
pretation to  make  them  clearer  and  more  impressive  ?  " 
He  also  refers  to  the  novelty  of  this  interpretation  and 
traces  it  to  atwo-fold  source  :  (i)  the  rationalistic  ciiticism 
of  this  century  which  tries  to  explain  away  both  miracles 
and  prophecy,  and  (2)  to  the  despair  on  the  part  of 
believing  expositors  of  finding  in  history  any  events  to 
correspond  with  the  predictions. 

No  matter  how  great  the  difficulties  of  interpreting  this 

'  Third  edition.     London,  1S92. 

'  In  his  Structure  of  the  Apocalypse,  pp.  2S,  29.     New  Yorli,  1891. 


xxii  INTRODUCTION. 

book  may  be,  this  one  thing  seems  certain,  that  it  has  to 
do  with  events  pertaining  to  the  Second  Coming  of  Christ, 
which  still  lies  in  the  future. 

lo.  The  Structure  of  the  Apocalypse.  Commentators 
agree  that  the  book  has  three  main  divisions : 

1.  The  Introduction  Proper  (i  :  i — 3  :  22). 

2.  The  Revelation  Proper,  consisting  of  a  series  of 
visions  (4  :  i — 22  :  5). 

3.  The  Epilogue  (22  :  6-21). 

The  first  question  to  be  decided  is  one  that  has  a  most 
important  bearing  upon  the  interpretation  of  the  Apoc- 
alypse. Do  these  visions  recorded  in  Rev.  4  :  i — 22  :  5 
represent  one  consecutive  series  of  events,  or  are  they  to 
be  divided  into  groups,  each  of  which  extends  to  the  end 
of  time?  Do  not  some  of  these  visions  start  as  it  were 
anew,  going  over  the  same  ground  in  a  different  manner 
and  bringing  to  light  a  new  aspect  of  the  end  ?  Though 
these  groups  of  visions  are  closely  connected  together, 
so  as  to  form  one  united  whole,  one  vision  often  antici- 
pating what  is  to  be  shown  in  another,  nevertheless  a 
close  study  of  Old  Testament  prophecy  shows  that  these 
visions  do  not  represent  a  continuous  history  of  the 
Church  or  of  the  end.  The  book  partakes  of  the  same 
character  as  the  prophecies  of  Daniel  and  Zechariah. 
Wordsworth  illustrates  this  very  clearly :  *'  The  predic- 
tions and  visions  in  the  Book  of  Daniel  are  like  a  succes- 
sion of  charts  in  a  Geographical  Atlas.  The  first  vision 
(the  Vision  of  the  Image,  Dan.  ii.)  anticipates  the  end.  It 
represents  a  prophetic  view  of  all  the  Four  great  Empires 
of  the  World,  following  one  another  in  succession,  and 
ending  in  the  consummation  of  all  things,  and  in  the  glori- 
ous sovereignty  of  Christ.  It  is  like  the  map  of  the  two 
hemispheres  which  stands  first  in  our  books  of  Geography. 
By  a  process  of  repetition  and  amplification,  the  same  four 


INTRODUCTION.  xxiii 

Empires  are  afterwards  displayed  under  another  form 
(the  Vision  of  t lie  Four  Beasts,  Dan,  vii.),  and  are  delineated 
with  great  minuteness  of  detail ;  and  this  representation 
is  also  closed  with  a  prophetic  view  of  the  establishment 
of  Christ's  kingdom  and  the  overthrow  of  all  His  enemies. 
These  comprehensive  prophecies  are  followed  by  other 
visions,  displaying  in  great  fulness  portions  (the  Vision 
of  the  Rain  aizd  the  Goat,  Dan.  viii. ;  see  also  Dan.  xi.  1-4) 
of  the  same  periods  as  those  which  had  been  comprised  in 
those  comprehensive  prophecies  ;  just  as  the  map  of  the 
two  hemispheres  in  an  Atlas  is  followed  by  separate  maps, 
on  a  larger  scale,  exhibiting  the  several  countries  contained 
in  the  habitable  globe.  The  prophecies  of  Zechariah  are 
framed  on  the  same  principle." 

It  seems,  then,  that  it  is  best  to  accept  the  recapitula- 
tion theory,  that  we  have  several  descriptions  of  the  end 
of  the  world,  and  after  one  vision  is  finished  we  apparently 
begin  again,  and  then  the  end  comes  a  second  time,  and 
then  we  begin  again,  and  then  the  end  comes  a  third  time, 
and  so  on.  Each  group  of  visions  thus  contains  a  prophecy 
reaching  to  the  end  of  the  world.  How  often,  in  our 
judgment,  we  are  thus  brought  to  the  final  consummation, 
or  what  seems  equivalent  to  it,  the  exposition  of  the  text 
alone  can  decide,  but  we  cannot  greatly  err  when  we  reach 
the  conclusion  that  the  prophet  at  least  five  times  gives 
us  a  description  of  the  end  : 

(i)  Rev.  6  :  12-17  (in  its  aspect  of  terror  to  the  wicked) ; 

(2)  Rev.  II  :  15-18  (a  description  of  the  final  consum- 
mation) ; 

(3)  Rev.  14  :  14-16  (the  harvest,  the  ingathering  of  the 
Saints);  14:  17-20  (the  vintage,  the  ingathering  of  the 
wicked) ; 

(4)  Rev.  16  :  17-21  (in  its  aspect  of  punishment  upon 
the  wicked) ; 


Xxiv  INTRODUCTION. 

(5)  Rev.  20  :  11-15  (the  final  judc^ment  of  the  wick- 
ed). 

If  this  can  be  clearly  established,  then  such  an  interpre- 
tation would  favor  the  view  that  the  five  groups  of  visions 
— (i)  5:  1—8  :  I  ;  (2)  8:2—11  :  19;  (3)  12:  1—14:20;  (4) 
15  :  I  — 16  :  21  ;  (5)  17  :  I — 30  :  15) — contained  in  the  main 
body  of  the  book  (4  :  i — 22  :  5), in  a  general  way,  refer 
to  events  parallel  to  one  another,  each  one  culminating 
in  a  vivid  description  of  the  final  end. 

II.  TIic  Different  ScJiools  of  Interpretation.  It  is  well 
known  that  there  are  four  main  systems  of  interpreta- 
tion of  the  Book  of  Revelation,  which  from  their 
characteristic  tendencies  of  thought  may  be  called  the 
Spiritual,  the  Preterist,  the  Continuous  Historical,  and 
the  Futurist  Systems. 

I.  TIlc  Spiritual  System.  Probably  the  best  exponent 
of  this  view  is  Dr.  Milligan,  who  has  written  so  exten- 
sively and  so  ably  on  every  topic  connected  with  the 
study  of  the  Apocalypse.  He  maintains  that  the  book 
embraces  the  whole  period  from  the  first  to  the  Second 
Coming  of  the  Lord,  but  that  this  whole  period  was  the 
Last  Time,  the  Lord's  Day,  which  was  to  close  God's 
dealings  with  man  in  a  present  world,  and  to  bring  to 
full  light  the  principles  upon  which  the  Church  was 
guided  to  her  eternal  rest.  We  have  no  right  in  interpret- 
ing the  Apocalypse  to  interject  into  it  the  thought  either 
of  a  long  or  a  short  development  of  events.  While  the 
Apocalypse  thus  embraces  the  whole  period  of  the  Chris- 
tian dispensation,  it  sets  before  us  within  this  period  the 
action  of  great  principles  and  not  special  incidents.  It 
represents  in  a  highly  poetic  and  symbolic  form  the 
general  principles  that  mark  the  Church's  history  in  the 
world.  The  book  is  written,  however,  not  simply  to  de- 
scribe  the   conflict,  the  preservation,  and  the  triumph  of 


INTRO  D  UC  TION.  XXV 

Christ's  true  people,  but  also  to  warn  against  the  coming 
degeneracy  of  His  professing  Church.^ 

To  the  same  school  belongs  also  Bishop  Boyd  Carpen- 
ter, who  in  his  Commentary  says  :  "  We  are  disposed  to 
view  the  Apocalypse  as  the  pictorial  unfolding  of  great 
principles  in  constant  conflict,  though  under  various 
forms.  The  Preterist  may,  then,  be  right  in  finding 
early  fulfilments,  and  the  Futurist  in  expecting  undevel- 
oped ones,  and  the  Historical  interpreter  is  unquestion- 
ably right  in  looking  for  them  along  the  whole  line  of 
history  ;  for  the  words  of  God  mean  more  than  one  man, 
or  one  school  of  thought,  can  compass.  There  are  depths 
of  truth  unexplored  which  sleep  beneath  the  simplest 
sentences.  Just  as  we  are  wont  to  say  that  history  re- 
peats itself,  so  the  predictions  of  the  Bible  are  not  ex- 
hausted in  one  or  even  in  many  fulfilments.  Each 
prophecy  is  a  single  key  which  unlocks  many  doors,  and 
the  grand  and  stately  drama  of  the  Apocalypse  has  been 
played  perchance  out  in  one  age  to  be  repeated  in  the 
next.  Its  majestic  and  mysterious  teachings  indicate  the 
features  of  a  struggle  which,  be  the  stage  the  human 
soul,  with  its  fluctuations  of  doubt  and  fear,  of  hope  and 
love — or  the  progress  of  kingdoms — or  the  destinies  of 
the  world — is  the  same  struggle  in  all."  ^ 

This  is  indeed  an  excellent  way  of  making  a  practical 
application  of  the  great  truths  taught  in  the  Apocalypse, 
but  surely  this  is  not  the  only  design  and  aim  of  the 
book.  Such  a  system  of  interpretation  if  applied  to  Old 
Testament  prophecy  would  lead  to  nothing  but  uncertain 
generalities,  and  give  us  no  insight  into  the  progress  of 
God's  kingdom  upon  earth.     For  any  one  who  compares 

1  See  Lectures  on  the  Apocalypse,  pp.  146-192 

2  Isaac  Williams  and  Dean  Vaughan  also  take  a  spiritual  view  of  th^ 
whole  book. 


xxvi  INTRO  D  UC  TION. 

the  Book  of  Revelation  with  the  Book  of  Daniel  must 
see  that  the  same  method  of  interpretation  must  be  ap- 
plied to  both — that  the  Apocalypse  is  expressly  intended 
as  a  sequel  and  completion  of  the  disclosures  in  Daniel, 
and  that  the  great  theme  of  the  Apocalypse  is  the  Second 
Coming  of  the  Son  of  Man  to  enter  upon  His  everlasting 
kingdom. 

This  spiritual  system  of  interpretation  seems  to  be 
utterly  contrary  to  the  design  and  aim  of  predictive 
prophecy. 

2.  The  Pretcrist  System.  According  to  the  Preterists 
the  visions  of  the  Apocalypse  relate  chiefly  to  the  de- 
struction of  Jerusalem,  and  the  history  of  Pagan  Rome 
during  the  reigns  of  the  Emperors  Nero,  Galba,  Vitellius, 
Vespasian,  Titus,  and  perhaps  Domitian.  The  proph- 
ecies of  the  book,  at  least  in  their  primary  intention, 
have  been  fulfilled.  This  system  claims  for  itself  an  ex- 
clusive possession  of  the  improved  methods  of  modern 
research,  and  holds  that  the  great  discovery  of  modern 
times  in  connection  with  the  Apocalypse  is  the  identi- 
fication of  the  Emperor  Nero  with  the  beast  of  chaps, 
xiii.  and  xviii.,  and  maintains  that  the  Babylon  of  the 
later  chapters  is  Rome.  Renan  says :  "  If  the  Gospel  is 
the  book  of  Jesus,  the  Apocalypse  is  the  book  of  Nero," 
and  Farrar,  Gebhardt,  and  others  regard  the  Nero-hypo- 
thesis as  the  key  of  the  book.  Among  the  most  eminent 
expounders  of  this  view  we  may  mention  Grotius,  Bos- 
suet,  Calmet,  Eichhorn,  Wetstein,  Hug,  Herder,  Ewald, 
Luecke,  De  Wette,  Duesterdieck,  Bleek,  Renan,  Reuss, 
Samuel  Davidson,  Moses  Stuart,  Maurice,  Cowles,  Des- 
prez,  Farrar,  Hausrath,  Gebhardt,  and  Weiss. 

Of  all  the  suggested  interpretations  of  this  book  this 
one  appears  to  be  the  one  most  unlikely  to  be  true,  and 
Sadler  very  positively  remarks  ;  "  I  cannot  conceive  how 


INTRODUCTION.  xxvii 

any  persons  of  ordinary  common-sense  should  have  ac- 
cepted it  as  it  is  usually  stated  except  for  some  strong 
reason  in  the  background.'" 

3.  The  Continuous  Historical  System.  The  expositors 
adopting  this  method  of  interpretation  regard  the  Apoca- 
lypse as  a  progressive  history  of  the  fortunes  of  the 
Church  from  the  first  century  to  the  end  of  time. 
According  to  them  the  visions  are  partly  fulfilled,  partly 
in  course  of  fulfilment,  and  a  portion  still  remains  unful- 
filled. This  school  includes  the  great  majority  of  con- 
servative commentators,  but  they  differ  widely  among 
themselves  in  the  chronology  and  application  of  details. 
"  No  system  of  interpretation  has  exercised  so  powerful 
an  influence  over  those  who  have  concerned  themselves 
with  the  study  of  this  book.  From  the  thirteenth 
century  until  recently  it  may  be  said  to  have  had  undis- 
puted possession  of  the  minds  of  men.  It  pervaded 
largely  the  writings  even  of  many  who  did  not  accept  it 
as  a  whole  (such  as  Alford,  Auberlen,  Isaac  Williams). 
To  this  day  no  belief  is  more  commonly  entertained  than 
that  in  the  visions  of  St.  John  we  may  read  of  the  estab- 
lishment of  Christianity  under  Constantine,  of  Moham- 
med, of  the  Papacy,  of  the  Reformation  in  the  sixteenth 
century,  of  the  French  Revolution, — of  not  a  few,  in  short, 
of  the  greatest  movements  by  which,  since  the  beginning 
of  the  Christian  era,  the  Church  and  the  world  have  been 
stirred  "  (MlLLIGAX).i  By  far  the  most  elaborate  exposi- 
tion of  this  view  is  given  by  Elliott  in  his  Horce  Apoca- 
lypticcB,  in  four  large  volumes.  Among  the  most  distin- 
guished expositors  who  adopt  this  view  we  may  mention 
Luther,  Gerhard,  Bengel,  Mede,  Vitringa,  Isaac  Newton, 
Bishop  Newton,  Faber,  Elliott,  Gaussen,  Barnes,  Words- 

1  Lectures  oti  the  Apocalypse,  p.  I  z"]. 


xxviii  INTRODUCTION. 

worth,  Birks,  Alford,  Lord,  Lee,  Glasgow,  Auberlen, 
Hengstenberg,  Ebrard,  Hofmann,  and  Philippi. 

But  the  objections  to  this  system  are  fatal  to  it. 

(i)  The  selection  of  historical  events  as  the  fulfilment 
of  the  different  prophecies  is  in  a  high  degree  arbitrary. 

(2)  There  is  an  infinite  variety  of  interpretation  and 
hopeless  disagreements  among  those  belonging  to  the 
same  school.  "  In  almost  nothing  are  they  at  one  ;  and 
there  is  hardly  a  single  vision  of  the  book  in  regard  to 
which  the  greatest  diversity  of  interpretation  does  not 
prevail  among  them"  (MiLLlGAN,  p.  134). 

(3)  Many  commentators  of  this  school  resort  to  the 
most  outrageous  expositions  to  maintain  the  continuity  of 
the  prophecy. 

On  the  whole,  therefore,  we  may  conclude  that  this 
system  of  interpretation  is  no  more  defensible  than  the 
other  two,  though,  in  the  words  of  Milligan,  we  may  add  : 
"  The  system  has,  indeed,  been  supported  by  men  whom 
in  every  other  respect  it  is  alike  a  duty  and  a  delight  to 
honor  ;  but,  however  numerous  or  illustrious  its  defenders, 
it  may  be  said  without  exaggeration  that  its  tendency  is 
to  diminish  the  value  and  to  discredit  the  general  accept- 
ance of  the  Revelation  of  St.  John.  The  taste,  however, 
for  such  interpretation  is  rapidly  passing  away,  probably 
never  to  return." 

4.  TJie  Futurist  System.  The  Futurist  expositors 
maintain  that  the  whole  book,  with  the  exception  of  the 
first  three  chapters,  refers  principally  to  events  which  are 
immediately  to  precede,  to  accompany,  and  to  follow  the 
Second  Advent  of  Christ.  Those  who  adopt  this  system 
of  interpretation  find  the  key  to  the  whole  book  in 
Rev.  I  :  19,  "  Write  therefore  the  things  which  thou 
sawest "  (the  contents  of  the  first  chapter),  "  and  the 
things  which  are  "  (the  contents  of  the  second  and  third 


INTRODUCTION.  xxix 

chapters,  referring  to  the  whole  Church  period  on  earth), 
"and  the  things  which  shall  come  to  pass  hereafter;  "  i.  e. 
after  these  tilings  (the  contents  of  the  main  part  of  the 
book,  chapters  iv. — xxi.,  referring  this  prophecy  to  the 
events  that  take  place  after  the  Rapture  of  the  Saints, 
after  the  Church  period  has  come  to  an  end). 

In  order  that  the  reader  may  understand  what  in 
general  is  the  view  held  by  the  Futurists,  we  insert  here 
the  following  diagram  taken  from  W.  E.  Blackstone's 
Jesus  is  Coining.  A  careful  study  of  the  references,  ex- 
planations, and  notes  added  to  this  chart  (also  taken  from 
the  same  work,  but  carefully  revised)  will  enable  the 
student  to  grasp  more  clearly  and  intelligently  the 
Futurist  conception  of  the  teaching  of  the  Apocalypse. 


Israel 


EXPLANATION. 

* — The  birth  of  Christ,  the  King  of  the  Jews, 
t — Tlie  death  and  resurrection  of  Christ. 
A. — Ascension  of  Christ.     Acts  i  :  9. 
1). — Descent  of  the  Holy  Ghost.    Acts  2. 


XXX  INTRODUCTION. 

Church.— Mystical  body  of  Christ.  Eph.  i  :  22,  23  ;  3:3-6;  Rom.  12  :  4, 
5  ;  Col.  I  :  24-27  ;  I  Cor.  12  :  12-27  ;  and  the  Bride  of  Christ,  Eph.  5  : 
21-23. 

De. — Descent  of  the   Lord  (i    Thess  4  :  16)  to   receive  His   bride.     John 

14  :  3- 
R. — Resurrection  of  the  just.     Luke  14  :  14  ;  Acts  24  :  15  ;  i  Thess.  4:15, 

16  ;  and  change  of  living  believers,     i  Cor.  15  :  23,  51,  52. 
Rapture. — Translation  of  the  saints  who  (like  Enoch)  are  caught  up  to 

meet  Christ  in  the  air.     i  Thess.  4  :  17. 
3I._The  meeting  of  Christ  and  His  bride,     i  Thess.  4:17- 
This  is  our  gathering  together  unto  Him.     2  Thess.  2:1. 
And  the  marriage  of  the  Lamb.     Matt.  22  :  2-10  ;  25  :  10  :  Luke  14  : 

15-24  ;  Rev.  19  :  7,  8. 
So  shall  we   ever  be  with  the   Lord.     John  12  :  26  ;  14:3;   '7  =  24  ;  i 

Thess.  4  :  17- 
It  is  the  Hope  of  the  Church.     Phil.  3  :  20,  21  :  Tit.  2:13;  i  John  3  : 

2,3- 
And  the  redemption  mentioned  in  Luke  21  :  28;  Rom.  8  :  23 ;  Eph.  4  : 

10. 

"Wherefore,  comfort  one  another  with  these  words,     i  Thess.  4  :  18. 

Thus  the  Church  escapes  the  tribulation.     Luke  21  :  36  :  2  Pet.  2:9; 
Rev.  3  :  10. 

X. Period  of  unequalled  tribulation  to  the  world  (Dan.  12:1;  Matt.  24  : 

21  ;  Luke  21  :  25,  26),  during  which — the  Church  having  been  taken 
out — God  begins  to  deal  with  Israel  again  (Acts  15  :  13-17),  and  will 
restore  them  to  their  own  land.  Isa.  11  :  11  ;  60  :  1-22  ;  Jer.  30  :  3; 
31  :  1-40  ;  32  :  36-44  ;  Amos  9:15;  Rom.  11. 

Antichrist  will  be  revealed.     2  Thess.  2  :  8. 

The  vials  of  God's  wrath  poured  out.  Ps.  2:1-5;  Rev.  6:  16,  17  ; 
Rev.  14  :  10  ;  16  :  1-21.  But  men  only  blaspheme  God.  Rev.  16  : 
II,  21.  Israel  accepts  Christ  (Zech.  12:10-14;  13:6),  and  are 
brought  through  the  fire.  Zech.  13:9.  They  pass  not  away.  Matt. 
24  :  34  ;  Ps.  22  :  30. 
Uey. — The  Revelation  of  Christ  and  His  saints  (Col.  3:411  Thess.  3  :  13) 
in  flaming  fire  (2  Thess.  i  :  7-10)  to  execute  judgment  on  the  earth. 

Jude  14,  15- 
This  is  Christ's  second  coming  to  the  earth.     Acts  i  :  11  ;  Zech.  14: 

4,  5  ;   Matt.  16  :  27  ;  24  :  29,  30. 
J._judgment  of  the  nations,  or  the  quick.     Matt.  25  :  31-46  ;  19  :  28  ;  Acts 

10  :  42  ;  I  Pet.  4  :  5. 
Antichrist  is    destroyed.     2  Thess.   2  :  8.     The  Beast  and  the  False 

Prophet  are  taken.     Rev.    19  :  20.     Gog  and  his  allies  are  smitten. 

Ezek.  chapters  38  and  39. 


INTRODUCTION.  xxxi 

Satan  is  bound.     Rev.  20  :  1-3  ;  Rom.  16  :  20. 
R.  T.— Resurrection  of  the  Tribulation  Saints,  which  completes  the  First 

Resurrection.     Rev.  20  :  4-6. 
MiU'ni.— The  Millennium.     Christ's  glorious  reign  on  the  earth  for  1,000 

years  (Rev.  20  :  4)  with  his  Bride.     2  Tim.  2:12;  Rev.    5  :  10  ;  Isa. 

2:2-5;    4  :  1-6;   II  :  1-12;   25  :6-9;     Isa.  65  :  18-25  :  Mic.    4=1-4; 

Zeph.  3  :  14-20;  Zech.  8:3-8;  Zech.  8  :  20-23;  14  :  1^21. 
S.— Satan  loosed  for  a  little  season,  and  destroyed  with  Gog  and  Magog. 

Rev.  20  :  7-10  ;  Heb.  2  :  14. 
JteS._The   Resurrection   of   Judgment.      Rev.    20:12-15;    John    5:29; 

Dan.  12:2. 
j^  y^^  T.— Judgment  at  the  Great  White  Throne  of  all  the  remaining  dead. 

Rev.  20  :  11-15. 
Death  and  Hell  destroyed.     Rev.  20  :  14;   i  Cor.  15  :  26. 
E.  E.— Eternity,  or  rather,  The  aions  to  come.     Eph.  2  :  7. 

ADDITIONAL  NOTES. 

The  Rapture  and  the  Revelation.  The  Futurists  draw  a  sharp  distinction 
between  Christ  coming  for  His  saints  at  the  Rapture  (i  Thess.  4  :  15-17  ; 
John  14:  3),  and  His  coming  with  His  saints  to  end  the  Tribulation  and  to 
destroy  Antichrist,  at  the  time  of  the  Revelation,  which  ushers  in  the  Day 
of  the  Lord.  According  to  them  the  Rapture  may  occur  at  any  moment 
(Matt.  24  :  42),  but  the  Revelation  cannot  occur  until  Antichrist  be  revealed, 
and  all  the  times  and  seasons  which  point  to  that  great  Day  of  the  Lord  in 
Daniel  and  the  Apocalypse  be  fulfilled.  At  the  Rapture  the  Church,  like 
Enoch,  is  taken  out  of- the  world,  and  thus  escapes  the  Tabulation  which 
overtakes  the  ungodly  and  precedes  the  Revelation  (Matt.  24  :  29,  40). 

The  Church  and  the  Millennial  Kittgdom.  Most  of  the  Futurists  also  dis- 
tinguish sharply  between  the  Church  militant,  which  was  begun  on  the 
Day  of  Pentecost,  and  ends  at  the  Rapture,  before  the  Tribulation  begins, 
and  the  Millennial  Rlngdotn,  which  is  to  begin  with  the  Revelation,  at  the 
close  of  the  Tribulation  (see  Chart).  Of  course,  it  can  readily  be  seen 
that  all  Futurists  believe  in  the /;v-;«///^;/«/rt/ coming  of  Christ,  and,  accord- 
ing to  the  view  of  the  great  majority,  this  millennial  kingdom  shall  consist 
in  the  personal  reign  of  Christ  on  earth,  "  in  the  regeneration  when  the  Son 
of  man  shall  sit  on  the  throne  of  His  glory"  (Matt.  19  :  28),  when  "the 
kingdom  of  the  world  shall  have  become  the  kingdom  of  our  Lord  and  of 
His  Christ"  (Rev.  11  :  15;  Dan.  7  :  14),  "and  the  saints  of  the  Most 
High  shall  have  received  the  kingdom"  (Dan.  7  :  18-27;  Luke  12  :  32). 
Combining  the  prophecies  contained  in  Isa.  11  :  1-16;  Jer.  23  :  3-8;  32  : 
36-44;  chapters  34,  36,  and  37  of  Ezekiel ;  Rom.  8  :  21-23;  and  especially 
Isa.  60  :  1-22,  they  maintain  that  restored  Israel  and  Jerusalem  are  to  be  the 
very  central  glory  of  this  Millennial  Kingdom. 


xxxil  INTRODUCTION. 

The  Tribulation.  Most  Futurists  hold  that  the  Tribulation  or  time 
between  the  Rapture  and  the  Revelation  covers  a  period  of  seven  years 
(Dan.  9  :  27 ;  Rev.  u  :  3,  7  with  13  ;  5),  at  the  beginning  of  which  those 
Jews  who  shall  have  returned  to  Palestine  in  unbelief  and  are  rebuilding 
their  temple  (Isa.  66  :  i,  2;  Rev.  11  :  i,  2),  enter  into  a  seven  years'  cove- 
nant with  the  Antichrist  (Dan.  9  :  27 ;  John  5  :  43).  At  the  end  of  three 
and  a  half  years  he  is  revealed  as  the  Man  of  Sin  (Dan.  9  :  27  ;  2  Thess.  2  : 
3 ;  Rev.  11:7;  13:1),  kills  the  two  witnesses  who  had  been  prophesying  dur- 
ing this  time  (Rev.  11  :  'i-']),  stops  the  daily  sacrifice  which  had  been  resumed 
(Dan.  9  :  27  ;  ii  :  31 ;  12:11),  and  has  his  own  image  set  up  in  the  Holy  Place 
(Matt.  24  :  15;  2  Thess.  2:4;  Rev.  13  :  14,  15).  Then  follow,  during  the 
last  three  and  a  half  years  (Dan.  7  ;  25;  9  :  27  ;  Rev.  13  :  5),  the  treading 
under  foot  of  the  Holy  City  (Dan.  9  :  26;  Luke  21  :  24;  Rev.  11  :  2),  and  the 
time  of  the  "  great  tribulation,  such  as  hath  not  been  from  the  beginning  of 
the  world  until  now,  no,  nor  ever  shall  be"  (Jer.  30  :  7  ;  Dan.  12  :  i ;  Matt. 
24  :  21  ;  Rev.  13  :  14-17),  which,  under  the  Antichrist  (Dan.  7  :  21-25;  2 
Thess.  2:2;  Rev.  13  :  1-8)  and  his  prophet  (Rev.  13  :  11 -17  ;  19:20), shall 
come  upon  all  the  world  (Rev.  13  :  15-17;  20  :  4).  A  third  part  of  Israel  will 
be  brought  through  this  tribulation  (Zech.  13  :  8,  9),  and  for  the  elect's  sake, 
the  days  of  this  culminating  tribulation  shall  be  shortened  (Matt.  24  :  22), 
by  the  Revelation  of  Christ  (2  Thess.  1:7;  2:8).  The  terrible  character 
of  this  period,  they  maintain,  can  be  learned  from  chapters  24-28  of  Isaiah, 
and  many,  especially  from  the  remnant  of  Israel,  will  accept  of  Christ,  and 
become  His  witnesses,  and  be  slain  by  Antichrist.  These  are  known  as  the 
tribulation  saints  who  are  to  be  raised  at  the  close  of  the  great  tribulation 
as  the  gleanings  of  the  great  harvest  of  the  first  resurrection  (Rev. 
20  :  4-6). 

The  Resurrection.  The  great  majority  teach  that  there  is  2,  first  Resur- 
rection of  believers  including  the  Old  Testament  saints,  of  those  "  that  are 
Christ's,  at  His  coming'  (i  Cor.  15  :  23),  who  are  raised  at  the  Rapture, 
when  Christ  comes  to  meet  them  in  the  air  (i  Thess.  4  :  17),  but  to  these 
shall  be  added  the  gleanings  of  the  first  Resurrection,  those  who  believe 
and  suffer  during  the  tribulation  (Rev.  13:  15),  who  will  be  raised  at  the 
time  of  the  Revelation,  when  Christ  comes  to  destroy  Antichrist,  that  they 
may  take  part  in  the  millennial  kingdom  (Rev.  20  :  4-6).  The  second  Res- 
urrection, or  the  Resurrection  of  Judgment  (John  5  :  29),  occurs  after  the 
Millennium,  and  includes  all  the  remaining  dead  (Rev.  20  :  12-14). 

The  Judgment.  As  a  rule  the  Futurists  maintain  that  "  the  day  of  Judg- 
ment" covers  a  long  period  of  years,  that  the  Judgment  of  Rewards  for 
believers  probably  begins  at  the  Rapture,  and  that  the  Judgment  upon  the 
ungodly  is  ushered  in  with  plagues  at  the  time  of  the  Revelation  (2  Thess. 
I  :6-io;  Rev.  19:  1 1-2 1)  and  closes  in  fire  (Rev.  20  :  10-15),  between  which 
a  long  season  of  "  the  sure  mercies  of  David"  (Isa.  55  :  3;  Acts  13  :  34)1 


IN  TROD  UC  TION.  xxxiii 

or  the  Millennium  intervenes.     Many  distinguish  between  four  judgments, 
which  they  maintain  probably  occur  in  the  following  order : 

(i)  The  Judgmant  of  Rewards  for  the  Saints.  This  takes  place  in 
heaven,  probably  in  connection  with  the  Rapture  of  the  Saints  (i  Thess. 
4  :  13-18).  Here  belong  such  passages  as  i  Cor.  4:5:2  Cor.  5  :  10;  Rev. 
22  :  12;  Eph.  6  :  8;  I  Cor.  3:8;  2:9,  The  saints  receive  their  reward 
before  the  Judgment  upon  the  nations  occurs  (Matt.  25  :  31-46).  See  also 
I  Pet.  4  :  17,  18. 

(2)  The  Judgment  of  the  Nations  that  are  upon  the  earth  at  the  Rez>ela- 
tion.  Tliis  is  the  Judgment  of  the  quick  or  of  the  living  (Acts  10  :  42  ;  2 
Tim.  4  :  I ;  I  Pet.  4  :  5).  When  Christ  comes  to  destroy  Antichrist  at  the 
Revelation,  He  comes  also  to  execute  judgment  upon  the  living  nations 
(i  Cor.  6:2;  Jude  14,  15;  Matt. 25  :  31-46).     Then  follows  the  Millennium. 

(3)  The  Judgment  of  the  Dead  at  theGre.it  White  Throne  (Rev.  20: 
12-15).  See  also  Matt.  10  :  15;  11  :  21-24;  12  :  41,  42 ;  2  Pet.  2:9;  3:7; 
Rom.  2  :  5-16. 

(4)  The  Judgment  of  Angels  (i  Cor.  6:312  Pet.  2:4;  Jude  6;  Rev. 
20  :  10;  Matt.  25  :  41). 

Such,  in  general,  with  many  divergencies  in  matters  of 
detail,  is  the  view  held  by  modern  Futurists.  Among 
those  who  more  or  less  agree  with  this  method  of  inter- 
pretation we  may  mention  De  Burgh,  Maitland,  Benjamin 
Newton,  Todd,  Seiss,  Lincoln,  Kelly,  Peters,  Richter,  and 
in  general  the  followers  of  Darby  (Plymouth  Brethren) 
and  allied  schools  of  prophetic  teaching.  This,  in  general, 
has  also  been  the  traditional  explanation  of  the  Apoca- 
lypse during  the  first  four  centuries  of  the  Christian 
Church.  Simcox  in  his  Commentary  on  the  English  text 
of  Revelation  (as  well  as  on  the  Greek  text),  published 
in  the  Cambridge  Series,  gives  an  excellent  summary 
of  this  traditional  view,  which  we  here  condense : 

"  From  the  time  of  Tertullian  and  Hippolytus — not  to  say  of  Justin  and 
Irenaeus — we  have  a  consistent  expectation  of  the  course  of  events  that 
will  precede  the  last  Judgment.  .  .  .  The  Roman  Empire  was  to  be  broken 
up  into  ten  kingdoms,  bearing  (we  must  understand  from  Daniel)  the  same 
relation  to  it  that  the  Hellenized  kingdoms  of  the  East  bore  to  the  Empire 
of  Alexander.  Among  these  kingdoms  will  arise  a  new  Empire,  reviving 
the  old  pretensions  of  Rome  to  world-wide  instead  of  merely  local  domin- 

3 


xxxiv  INTRO  D  UC  TION. 

ion ;  but  instead  of  resting  on  law,  patriotism,  and  submission  to  the  will 
of  Providence,  this  new  Empire  will  have  no  other  basis  than  the  self-will, 
the  self-assertion,  at  least  the  self-deitication,  of  its  Ruler.  He  will  come 
'in  the  spiritual  power'  of  Epiphanes  and  of  Nero:  he  may  be  called 
Nero  in  the  sense  in  which  our  Lord  is  in  prophecy  called  David,  or  His 
forerunner  Elias.  He  will  be  a  man  free  from  coarse  vices,  such  as  hinder 
the  consistent  pursuit  of  any  aim,  but  equally  free  from  any  restraint  im- 
posed by  the  fear  of  God,  or  by  regard  for  human  opinion.  Claiming  for 
himself  the  honor  due  to  God  and  the  supreme  obedience  due  to  His  Law, 
he  will  persecute  the  Christian  Church:  his  persecution  being  so  relentless, 
so  systematic  and  well-directed,  that  the  Church  would  be  exterminated  did 
not  God  supernaturally  interpose  to  '  shorten  the  days.'  But,  while  perse- 
cuting Christianity,  he  will  extend  a  more  or  less  hearty  patronage  to 
Judaism,  being  possibly  himself  of  Lsraelitish  birth.  Having  in  some  sense 
revived  the  Roman  Empire,  he  will  yet  show  himself  an  enemy  to  the  city 
of  Rome,  which  will  be  finally  destroyed,  either  by  his  armies  or  by  the  direct 
act  of  God ;  and  he  will,  perhaps  on  occasion  of  this  destruction,  choose 
Jerusalem  for  his  seat  of  Empire.  To  this  end  he  will  restore  the  Jews  to 
their  own  land  :  he  will  perhaps  be  recognized  by  them  as  their  Christ :  he 
will  restore  their  Temple,  but  will  make  it  serve  rather  to  his  own  glory 
than  to  that  of  the  Lord  God  of  Israel.  .  .  . 

"  So  far,  his  career  has  apparently  been  unchecked.  Now  God  sends 
against  him  two  prophets — probably  Moses  and  Elijah,  or  Enoch  and 
Elijah — who,  by  their  words  and  miracles,  to  some  extent  counteract  his. 
But  they  will  be  put  to  death  in  his  persecution,  and  then  his  power  will 
appear  finally  established  :  but  only  for  a  few  days.  God  will  raise  them 
from  the  dead,  and  call  them  up  into  heaven  :  and  by  this  miracle,  to- 
gether with  the  preaching  that  preceded  their  death,  the  Jews  will  be  con- 
verted. Elijah  will  have  fulfilled  his  destined  work,  of  turning  the  hearts 
of  the  fathers  to  the  children,'  i.  e.  of  God's  old  people  to  His  new,  .  .  . 

"  Still  Antichrist's  universal  empire  appears  scarcely  shaken  by  the 
secession  of  the  one  little  nation  of  Israel :  he  will  assemble  the  armies  of 
the  world  for  its  reconquest,  and  it  will  seem  far  easier  for  him  to  reduce 
his  second  capital  than  the  first.  But  when  in  the  Land  of  Israel,  he  and 
his  army  will  be  met  and  destroyed,  not  in  a  carnal  battle  with  the  forces  of 
Israel  after  the  flesh,  but  by  the  power  of  God  in  the  hand  of  His 
Son.  .  .  . 

"  Here,  according  to  what  seems  to  be  the  oldest  form  of  the  tradition, 
and  certainly  that  standing  in  closest  relation  to  the  Apocalypse,  follows 
what  is  popularly  called  the  Millennium,  The  whole  reign  of  Antichrist 
lasted,  apparently,  but  three  years  and  a  half;  the  divine  triumph  after  his 
overthrow  will  last  for  a  thousand  years.  This  will  begin,  perhaps,  with 
the  appearance  of  the  Lord  Jesus  on  earth,  certainly  with  the  resurrection 


INTRODUCTION.  xxxv 

of  the  Marytrs,  Prophets,  and  other  chief  Sauits.  Whether  these  remain 
on  earth  or  no,  the  condition  of  the  earth  is  made  such  that  it  shall  not  be 
an  unworthy  abode  for  them.  Moral  evil,  if  not  annihilated,  at  least  has 
its  power  broken.  Jerusalem  remains  what  Antichrist  had  made  it — the 
spiritual  and  temporal  metropolis  of  the  world ;  but  this  world-wide  power 
is  now  in  the  hands,  not  of  God's  enemy,  but  of  God  Himself:  and  the 
world  under  the  rule  of  Jerusalem  reahzes  the  most  glorious  prophetic  de- 
scriptions of  the  kingdom  of  God.  .  .  . 

"  Yet  this  kingdom  of  God  is  not  the  final  and  eternal  one.  .  .  .  Not 
only  does  the  natural  order  of  the  world  go  on — with  deaths  and  (what 
shocked  fourth  century  feeling  most)  marriages  and  births  occurring;  but 
there  must  be  some  root  of  moral  evil  remaining,  to  account  for  the  end  of 
this  age  of  peace.  The  devil  will  at  last  for  a  short  time  recover  his 
power :  while  the  central  regions  of  the  world  remain  faithful  to  God,  the 
outlying  ones  are  stirred  up  to  revolt  against  Him,  and  press  in  to  crush 
His  kingdom  by  the  brute  force  of  numbers.  They  are  on  the  point  of 
success — nearer  to  it,  perhaps,  than  their  predecessor  Antichrist  had 
been — when  they  are,  like  Antichrist,  overpowered  by  the  direct  interposi- 
tion of  God.  Then,  all  God's  enemies  being  subdued,  comes  the  end  of 
all  things — the  General  Resurrection  of  the  Dead,  the  final  Judgment,  and 
the  Eternal  Kingdom  of  God." 

The  reader  cannot  avoid  noticing  that  those  who  adopt 
this  system  of  interpretation  have  attained  the  convic- 
tion that  we  ought,  in  general,  to  study  and  interpret 
prophecy  in  the  same  way  as  we  do  the  historical  and 
doctrinal  books  of  the  Bible,  and  to  insist  on  the  gram- 
matico-historical  meaning  and  symbolical  teaching  of 
the  Apocalypse,  and  not  to  spiritualize  all  its  statements. 
They  maintain  that  if  v/e  are  to  be  guided  by  the  fulfil- 
ment of  the  prophecies  of  the  Old  Testament  concerning 
the  Messiah,  and  consider  how  in  every  case  referring  to 
the  first  Advent  they  have  been  literally  fulfilled,  surely 
no  fault  ought  to  be  found  with  those  who  believe  that 
the  direct  and  positive  assertions  of  God's  Word  concern- 
ing the  Second  Coming  of  Christ,  as  recorded  in  the  Old 
and  New  Testaments,  will  also  be  literally  fulfilled,  in  so 
far  as  they  do  not  come  in  conflict  with  the  nature  of 
God's  kingdom  as  revealed  in  the  New  Testament. 


xxxvi  INTRODUCTION. 

A  careful  examination  of  the  pages  of  the  following 
commentary  will  show  in  how  far  the  writer  regards  the 
general  principles  underlying  the  Futurist  System  to  be 
correct. 

12.  Tlie  Numerals  of  the  Apocalypse.  The  study  of  the 
numbers  used  in  Scupture  is  not  as  dry  a  field  as  most 
people  imagine.  Mahan,  who  has  so  fully  discussed  the 
numerals  of  Scripture,  says  :  ^  "  God  is  indeed  a  wonder- 
ful Numberer.  There  is  no  such  thing  as  chance  in 
God's  world — no  such  thing  as  confusion.  Everything 
is  numbered,  everything  is  in  its  place,  everything  comes 
up  in  its  time  and  season.  Upon  nature  and  upon  history 
there  is  the  stamp  of  symmetry  and  proportion.  .  .  . 
The  Bible  informs  us  that  our  steps  are  numbered  ;  that 
our  days  are  numbered  ;  that  the  hairs  of  our  head  are 
all  numbered  ;  nay,  that  God  numbereth  the  drops  of 
rain;  that  the  righteous  are  numbered  to  life;  that  the 
wicked  are  numbered  to  the  sword  ;  that  earthly  king- 
doms are  numbered;  and,  in  short,  that  there  is  nothing 
without  number,  save  only'  His  understanding,'  of  which 
the  Psalmist  declares  '  there  is  no  number.'  "  In  the  same 
spirit  Lee 2  remarks:  "Number  and  proportion  are 
essential  and  necessary  attributes  of  the  Kosmos ;  and 
God,  as  a  God  of  order,  has  arranged  each  several  prov- 
ince of  Creation — even  to  the  minutest  particular  ('  the 
very  hairs  of  your  head  are  all  numbered,'  Matt.  lo  :  30) 
— according  to  definite  numerical  relations  (Ps.  147:4; 
Isa.  40  :  26  ).  Not  only  where  the  thought  transcends 
the  limits   of   man's    understanding   (Gen.   13  :  16;  Jer. 

1  See  M.  Mahan' s /'fl/wi';;/;  or  the  Numerals  of  Scripture.  A  Proof  of 
Inspiration,  p.  134.  Also  his  Mystic  Numbers  :  A  key  to  Chronology.  A 
Test  of  Inspiration.  Both  works  are  found  in  the  second  volume  of  his  col- 
lected works.     New  York,  1875. 

2  See  the  Introduction  to  his  Commentary. 


INTROD  UC  TION.  xxxvii 

33  :  22  ;  Rev.  7  :  9),  but  also  in  the  province  of  human 
freedom  (Job  14  :  16;  Ps.  56  :  8),  all  has  been  divinely- 
disposed  according  to  number  and  proportion,  order  and 
design  ;  and  should  such  dispositions  not  admit  of  being 
computed  by  human  faculties,  or  should  God  reveal  them 
in  mystery,  they  are  nevertheless  capable  of  being 
represented  not  only  by  means  of  ideal  types  and 
symbols,  but  also  by  numerical  relations.  .  .  .  Numbers, 
like  words,  are  but  the  signs  of  ideas ;  and  if  we  can 
ascertain  the  idea  corresponding  to  a  particular  sign,  we 
have  the  meaning  of  that  sign.  It  is  this  underlying  idea 
alone  on  which  the  numerical  symbolism  of  Scripture 
depends."  The  symbolical  meaning  of  numbers  in 
Scripture  deserves  more  study  and  attention  than  it  has 
received  in  recent  years.  Inexplicable  as  it  may  seem, 
certain  numerals  in  Scripture  occur  so  often  in  connec- 
tion with  certain  classes  of  ideas,  that  we  are  naturally 
led  to  associate  the  one  with  the  other.  This  is  especially 
true  of  the  numbers  three,  seven,  eight,  twelve,  forty,  and 
seventy. 

Certain  numerals,  in  their  most  literal  application, 
symbolize  certain  great  principles,  and  their  meanings 
have  come  down  to  us  with  a  most  remarkable  unanimity 
of  opinion. 

1.  One  is  in  all  languages  the  synonym  of  unity. 

2.  Two  is  the  number  of  certainty  or  assurance  (Deut. 
17:6;  19  :  15  ;  John  8  :  17).  There  were  tivo  tables  of 
Commandments  (Ex.  32  :  15);  two  Testaments;  the 
Apostles  and  the  Seventy  were  sent  forth  "  by  two  and 
two  "  (Mark  ^  '.  ^  \  Luke  10  :  i) ;  there  are  tivo  witnesses, 
tivo  olive    trees,  tzvo   candlesticks    (Rev.    ii    :   3;  Zech. 

4  :  3). 

3.  Three  is  the  number  of  essential  perfection.  It  is 
"  the  numerical  '  signature  *  of  the  Divine  Being,  and  of 


xxxviii  INTRODUCTION. 

all  that  stands  in  any  real  relation  to  God.  It  is  but 
natural,  indeed,  that  the  essential  character  of  the  Triime 
God,  as  He  has  revealed  Himself,  should  be  impressed 
upon  His  works.  All,  in  short,  in  which  the  Divine  com- 
pletes itself  has  the  stamp  of  tliree.  There  are  tlirce 
dimensions  of  space;  time  is  past,  present,  futitre ;  the 
universe  offers  to  the  view,  sky,  earth,  and  sea;  .  .  . 
the  benediction  is  three-io\d  (Num.  6  :  24-26)  ;  and  above 
all,  there  is  the  thrice  Holy  of  Isa.  6:3"  (Lee). 

4.  Four  is  the  number  of  the  Cosmos,  the  world  in  its 
universality  and  order.  Lee  :  "  Four  is  the  *  signature  ' 
of  Nature,  of  the  created,  of  the  world  as  a  Cosmos,  as 
the  revelation  of  God  so  far  as  Nature  can  reveal  Him." 
We  have  the  four  rivers  of  Paradise  (Gen.  2  :  10)  ;  the 
four  corners  of  the  earth  (Isa.  11  :  12  ;  Ezek.  7:2;  Rev. 
7  :  2  ;  20  :  8) ;  the  four  winds  (Dan.  7:2;  Zech.  2:6; 
Matt.  24  :  31  ;  Rev.  7:2);  the/i^/zr  living  creatures  (Rev. 
4  :  6,  8  ;  5  :  6  ;  6  :  I  ;  7  :  1 1,  etc.) ;  \.\\Qfour  Gospels,  etc. ; 

5.  Six  is  the  number  of  earthly  imperfection  or  secular 
completeness.  Its  concentrated  power  is  seen  in  666, — 
six  units,  six  tens,  and  six  hundreds, — the  number  of 
Antichrist  (Rev.  13  :  18) — of  the  earthly  as  opposed  to 
the  divine  power. 

6.  Seven  is  the  number  of  spiritual  perfection.  As 
three  dind  four  make  .y^-z'^;/,  this  number  is  spoken  of  as 
"  the  note  of  union  between  God  and  the  \a  orld  "  (Lee). 
"  It  is  the  number  of  religion,  the  '  signature  '  of  Salva- 
tion, Blessing,  Peace,  Perfection  "  (Lee).  Its  root  idea  is 
that  of  rest,  or  Sabbath,  for  "  on  the  seventh  day  God 
finished  his  work  which  he  had  made  "  (Gen.  2  :  2). 
Seven  is  the  sacred  number  of  the  Old  as  well  as  of  the 
New  Testament.  Genesis  begins  with  seven  days,  and 
the  Apocalypse  ends  with  a  series  of  sevens.  We  have 
seven  days  of  creation,  seven  days  of  the  week,  seven  years 


INTRODUCTION.  xxxix 

of  plenty  and  famine  ;  seven  is  the  keynote  of  all  the  fes- 
tivals and  of  sacrifice;  on  \.\^q.  seventh  day  Jericho  was  en- 
compassed seven  times ;  seven  is  the  number  of  clean 
beasts  (Gen.  7  :  2,  3)  taken  into  the  Ark,  and  seven  times 
was  Naaman  to  wash  in  the  Jordan  (2  Kings  5  :  10), — in 
fact,  the  number  occurs  continually  throughout  the  whole 
Old  Testament.  Even  more  significant  is  its  usage  in  the 
New  Testament,  above  all  in  the  Apocalypse, — witness 
the  seven  Spirits  before  the  throne,  the  seven  churches, 
the  seven  candlesticks,  the  seven  angels,  the  seven  seals, 
the  seven  trumpets,  the  seven  bowls,  and  so  throughout. 

Thus  we  see  that  the  number  seven  is  manifestly  a 
favorite  in  Scripture,  being  impressed  with  the  seal  of 
sanctity  as  the  symbol  of  everything  closely  connected 
with  God,  and  there  can  be  no  question  that  the  number 
is  associated  with  the  idea  of  th.Q spirit nal  2lS  distinguished 
from  the  worldly. 

7.  The  half  of  seven  is  used  in  the  O.  T.  to  signify  a 
time  of  tribulation.  It  appears  in  various  forms  both  in 
the  Old  and  New  Testament.  The  famine  in  Elijah's 
time  lasted  three  and  a  half  years  (i  Kings  17:1;  Luke 
4:25;  James  5  :  17) ;  the  same  period  is  the  "  time  and 
times,  and  half  a  time  "  of  Dan.  7  :  25  and  Dan.  12:7; 
"  the  half  of  the  week  "  referred  to  in  Dan.  9  :  2"/.  This 
same  period  of  time  appears  in  Revelation  under  the  form 
of  forty-two  months  (Rev.  11:2;  13  :  5),  or  1,260  days 
(Rev.  II  :  3;  12  :  6),  or  "a  time  and  times,  and  half  a 
time"  (Rev.  12  :  14).  The  tzvo  witnesses  also  lay  dead 
"three  days  and  a  half  "  (Rev.  12  :  9,  11),  This  broken 
7iiimber  is  therefore  a  symbol  of  great  significance,  and 
has  been  taken  to  be  the  "  signature  "  of  the  broken  cove- 
nant or  of  suffering  and  disaster. 

8.  Eight  is  the  number  of  renewal,  regeneration,  and 
resurrection.     The  eigJith  day  is  the  day  of  circumcision  ; 


xl  INTRO  D  UC  TION. 

it  is  the  great  day  of  the  Feast  of  Tabernacles,  which  is 
the  type  of  the  Incarnation  ;  it  is,  above  all,  the  day  of 
the  resurrection,  "  the  Lord's  Day." 

9.  Ten  is  the  symbolical  representation  of  absolute 
perfection  and  complete  development  whether  referred  to 
God  or  to  the  world.  It  is  the  "  signature  "  of  a  com- 
plete and  perfect  whole.  Ten  is  the  number  of  the  Com- 
mandments; the  Holy  of  Holies  was  a  cube,  each  side 
being  of  ten  cubits  ;  ten  times  ten,  or  100,  is  the  number 
of  God's  Flock  (Luke  15  :  4,  7)  ;  and  the  cube  of  ten,  or 
1,000,  is  the  length  of  the  reign  of  the  saints  (Rev.  20  :  4). 
The  tentli  generation  means  "  for  ever  "  (compare  Deut. 
23  :  3  with  Neh.  13  :  i).  Ten  is  also  the  number  of 
worldly  completion,  symbolizing  perfect  power.  The 
ten  Egyptian  plagues  symbolized  the  complete  outpour- 
ing of  divine  wrath  ;  the  fourth  beast  of  Daniel  had  ten 
horns  (Dan.  7  :  7,  24)  ;  the  Red  Dragon  of  the  Apocalypse 
has  ten  horns  (Rev.  12  :  3),  as  well  as  the  First  Beast  or 
Antichrist  (Rev.  13  :  i). 

10.  Twelve  is  emphatically  the  number  referring  to  the 
kingdom  of  God,  the  "  signature  "  of  God  {three)  multi- 
plied by  the  "  signature  "  of  the  world  {four).  Lee  holds 
that  while  seven  is  the  sacred  number  of  Scripture,  tzvelve 
is  the  number  of  the  Covenant  People  in  whose  midst 
God  dwells,  and  with  whom  He  has  entered  into  Cove- 
nant relations.  Tzvelve  are  the  tribes  of  Israel :  there  were 
twice  twelve  courses  of  the  priests ;  four  times  tzvelve 
cities  of  the  Levites  ;  tzvelve  is  the  number  of  the  Apostles ; 
twice  tzvelve  is  the  number  of  the  Elders  who  represent 
the  Redeemed  Church;  the  woman  of  Rev.  12  :  i  had  a 
crown  of  twelve  stars  on  her  head  ;  the  New  Jerusalem 
has  tzvelve  gates  (Rev.  21  :  12),  the  wall  of  the  city  has 
twelve  foundations  (21  :  14),  and  the  tree  of  life  bears 
twelve  names  of  fruits  (22  :  2). 


INTRODUCTION.  xli 

13.  The  Year-Day  TJieory  of  Interpretation.  It  is  a  favo- 
rite theory  with  many  commentators,  especially  of  the 
Continuous  Historical  School,  that  in  the  predictions  of 
Daniel  and  of  St.  John  each  day  represents  a  natural 
year.  This  view  has  been  supported  by  adducing  as 
proof  Num.  14  :  34  and  Ezek,  4  :  4-6,  where  the  expres- 
sion "  each  day  for  a  year  "  occurs.  But  these  passages 
do  not  in  any  way  apply,  for  they  both  occur  in  plain 
narrative  and  are  not  in  any  way  prophetical,  although 
the  last  passage  is  found  in  a  prophetical  book.  Those 
who  hold  this  view  add  as  their  final  argument  the  pre- 
diction of  the  seventy  weeks  in  Dan.  9  :  24-27,  which 
evidently  indicates  seventy  zvceks  of  years,  or  490  years, — 
"  each  day  for  a  year."  But  Lee  correctly  calls  attention 
to  the  fact  that  the  literal  rendering  is  seventy  sevens, 
and  that  the  exact  meaning  of  this,  whether  it  denotes 
"  a  seven  (of  days),"  or  ''  a  seven  (of  years),"  or  "  a 
seven  (of  some  other  period  of  time),"  must  be  determined 
by  the  context  alone.  Keil  on  Dan.  9  :  24  remarks  : 
"  Hofmann  and  Kliefoth  are  in  the  right  when  they  main- 
tain that  sevens  does  not  recessarily  vci^dss.  year-weeks,  but 
an  intentionally  indefinite  designation  of  a  period  of  time 
measured  by  the  number  seven,  whose  chronological 
duration  must  be  determined  on  other  grounds."  The 
whole  context,  however,  of  Dan.  9  :  24  seems  to  point  to 
the  interpretation  of  seventy  sevens  (of  years).  When 
Daniel  wishes  to  speak  of  "  a  seven  of  days  "  he  does  so 
in  language  which  cannot  be  mistaken  (Dan.  10  :  2,  3). 
There  is  therefore  no  reason  whatever  why  we  should 
accept  the  year-day  theory  with  reference  to  the  numbers 
used  in  the  Apocalypse,  and  though  all  these  numbers 
may  have  a  symbolical  meaning,  it  is  perfectly  biblical 
to  regard  the  1,260  days  as  literal  days,  the  42  monthe  as 
literal  months,  the  iYt,  years  as  literal  years,  and  the  1,000 


xlii  INTRODUCTION. 

years  as  literal  years,  though  we  by  no  means  contend  that 
such  is  necessarily  the  true  interpretation.  The  saying  of 
Christ  is  still  true,  "  It  is  not  for  us  to  know  times  or 
seasons  which  the  Father  hath  appointed  by  his  own 
authority  "  (Acts  i  :  7).  The  more  one  studies  the 
Apocalypse,  and  sees  the  vast  divergencies  of  views  in 
the  interpretation  of  the  book,  the  less  inclined  is  one  to 
be  over  positive  about  things.  The  Apocalypse  is  a  very 
deep  book.  What  Mahan  affirms  of  the  Bible  as  a  whole 
we  would  in  a  special  sense  confess  of  the  Apocalypse : 
"  Though  there  are  those  who  imagine  they  can  touch 
bottom  in  it,  yet  it  may  be  in  such  cases  that  they 
are  really  like  children  sporting  on  the  sands.  It  is  easy 
to  sound  the  sea  where  the  sea  and  shore  meet ;  but  if 
we  launch  farther  out ;  if  we  venture  forth  as  it  were  into 
the  silence  of  the  deep  ;  if  we  reach  that  point  where  the 
horizon  bends  around  us  in  a  circle  of  infinity,  where  a 
whole  heaven  above  smiles  upon  a  whole  heaven  beneath, 
then  we  feel  it  is  high  time  to  put  up  our  fathoming 
lines,  and,  confessing  our  ignorance,  to  be  content  with 
adoration  "  {Palmoni,  p.  128). 

14.  Select  Literature.  The  literature  on  the  Apocalypse 
and  allied  topics  is  of  immense  extent.  The  mere  list  of 
special  works  on  this  book  given  in  Darling's  Cyclopcedia 
Bibliographica,  published  in  1859,  covers  52  columns,  and 
if  we  include  the  list  referring  to  special  topics  connected 
with  the  book,  it  covers  over  70  columns.  It  will  be  our 
aim  to  designate  a  few  books,  limiting  the  number  to  25, 
which  we  regard  as  most  helpful  in  the  study  of  the 
Apocalypse.  In  this  list  all  the  different  schools  of  inter- 
pretation will  be  represented  by  leading  authorities, 
and  a  brief  characterization  of  each  work  named  will  be 
given. 


INTR  OD  UC  TION.  xl  i  i  i 

Alford,  Henry.  The  Greek  Testament:  with  a  critically  revised  text, 
a  digest  of  various  readings ;  marginal  references  to  verbal  and 
idiomatic  usage;  prolegomena  ;  and  a  critical  and  exegetical  Com- 
mentary. For  the  use  of  theological  students  and  ministers.  Four 
vols.     New  edition.      Boston,  1880. 


The  commentary  on  Revelation  with  the  prolegomena 
covers  270  pages  of  the  fourth  volume.  Alford  is  always 
judicious,  biblical,  and  scholarly,  and  makes  large  use  of 
German  authorities.  He  maintains  that  some  of  the 
prophecies  are  already  fulfilled,  some  are  now  fulfilling, 
and  others  await  their  fulfilment  in  the  yet  unknown 
future.  In  the  main  he  represents  the  Continuous  His- 
torical School,  but  in  many  points  he  disagrees  with  them. 
The  author  was  the  Apostle  and  Evangelist  St.  John,  and 
he  wrote  the  book  at  the  close  of  the  reign  of  Domitian, 
about  the  year  95  or  96  A.  D.  Alford  accepts  literally 
the  first  resurrection  and  the  millennial  reign.  "  I  have 
again  and  again  raised  my  earnest  protest  against  evading 
the  plain  sense  of  words,  and  spiritualizing  in  the  midst  of 
plain  declarations  of  fact.  That  the  Lord  will  come  in 
person- to  this  our  earth;  that  His  risen  elect  will  reign 
here  with  Him  and  judge  ;  that  during  that  blessed  reign 
the  power  of  evil  will  be  bound,  and  the  glorious  prophe- 
cies of  peace  and  truth  on  earth  find  their  accomplishment : 
— this  is  my  firm  persuasion,  and  not  mine  alone,  but  that 
of  multitudes  of  Christ's  waiting  people,  as  it  was  that 
of  His  primitive  Apostolic  Church,  before  controversy 
blinded  the  eyes  of  the  Fathers  to  the  light  of  prophecy." 
He  offers  no  explanation  of  the  two  witnesses,  nor  any 
solution  of  those  periods  of  time,  so  remarkably  pervaded 
by  the  half  of  the  mystic  seven.  "  I  have  never  seen  it 
proved,  or  even  made  probable,  that  we  are  to  take  a  day 
for  a  year  in  apocalyptic  prophecy  ;  on  the  other  hand,  I 
have  never  seen  it  proved,  or  made  probable,  that   such 


xliv  INTRO  D  UC  TIOM. 

mystic  periods  are  to  be  taken  literally,  a  day  for  a  day." 
He  offers  no  solution  of  the  prophetic  number  of  the 
beast  (Rev.  13  :  18):  "  Even  while  I  print  my  note  in 
favor  of  the  Lateiiios  of  Irenaeus,  I  feel  almost  disposed 
to  withdraw  it.  It  is  beyond  question  the  best  solution 
that  has  been  given  ;  but  that  it  is  not  the  solution,  I  have 
a  persuasion  amounting  to  certainty."  The  first  beast 
represents  the  secular  power  antagonistic  to  the  Church 
of  Christ,  and  in  the  second  beast  he  recognizes  the 
sacerdotal  persecuting  power, — in  all  its  forms,  Pagan, 
Papal,  and  Protestant, — leagued  with  and  the  instrument 
of  the  secular.  In  the  last  chapters  he  takes  almost  the 
same  position  as  the  Futurists,  interpreting  the  text  in 
the  main  in  a  literal  manner.  His  commentary  is  worthy 
of  careful  study,  even  if  many  of  his  interpretations  can- 
not be  accepted. 

2.  AuBERLEN,  Carl  August.  The  Prophecies  of  Datiiel  and  the  Revela- 
tions of  St.  fohn,  viewed  in  their  mutual  relation.  With  an  exposi- 
tion of  the  principal  passages.  With  an  Appendix  by  Roos.  Edin- 
burgh, 1856. 

This  is  not  a  commentary,  but  consists  pf  a  series  of 
essays  on  topics,  connected  with  the  prophecies  of  Daniel 
and  of  St.  John.  The  last  200  pages  are  devoted  especially 
to  the  Revelation  of  John,  and  the  discussion  centres 
around  the  Two  Beasts,  the  Woman,  and  the  Millennium. 
He  maintains  that  the  book  was  written  shortly  before 
the  destruction  of  Jerusalem,  and  that  the  Book  of  Daniel 
forms  its  basis.  Its  object  is  not  to  give  a  detailed  de- 
scription of  Church  history  (in  opposition  to  the  church- 
historical  view  as  represented  by  Bengel,  Elliott,  and 
Gaussen),  but  with  Hofmann,  Hengstenberg,  and  Ebrard, 
he  maintains  that  its  aim  is  to  represent  the  great  epochs 
and  leading  principal  powers  in  the  development  of  tJie 
kingdom  of  God,  viewed  in  its  relation  to  the  world-king- 


INTRODUCTION.  x!v' 

doms.  Ill  the  main,  Auberlen  belongs  to  the  Continuous 
Historical  School,  but  with  many  divergencies  of  inter- 
pretation. The  Woman  of  Rev.  xii.  is  the  congregation 
of  God  in  its  purity,  the  Church  of  believers  of  the  Old 
and  New  Testaments ;  in  Rev.  xvii.  this  woman  has 
become  the  Great  Harlot,  the  Apostate  Church,  unfaith- 
ful to  her  Lord  ;  in  xix.  7  and  xxi.  9,  the  woman  is  the 
transfigured,  perfect  Church,  the  bride  of  the  Lamb, 
ready  for  the  marriage  feast.  "  Woman,  harlot,  bride, 
these  are  the  three  aspects  of  the  Church.  .  .  .  The 
woman  is  the  invisible  Church  ;  the  harlot  the  visible 
Church.  Both  are  the  Church  militant  ;  whereas  the 
Bride  is  the  Church  triumphant."  We  must  carefully  dis- 
tinguish between  Christ's  coming  to  establish  His  king- 
dom of  glory  upon  earth,  and  His  coming  to  the  final 
judgment  ;  there  will  be  a  personal  Antichrist  ;  the  mil- 
lennial kingdom  and  the  first  resurrection  are  to  be  taken 
literally  and  as  still  future. 

This  able  work,  written  from  a  strictly  evangelical  stand- 
point, ought  to  be  carefully  mastered  by  every  student 
of  the  Apocalypse,  and  the  book  has  exercised  a  deep  and 
wide-spread  influence  throughout  all  theological  circles. 

3.  Bengel,  John  Albert.     Gnomon  of  the  New  Testament.     Revised  and 
edited  by  Rev.  Andrew  R.  Fausset.     Five  vols.     Edinburgh,  i860. 

Bengel  is  a  leading  representative  of  the  Continuous 
Historical  School,  to  which  belong  such  distinguished 
writers  as  Mede,  Vitringa,  Hengstenberg,  Ebrard,  Auber- 
len,  Elliott,  Gaussen,  Wordsworth,  Alford,  Barnes,  Lord, 
and  Glasgow.  In  general,  this  view  regards  the  Apoc- 
alypse as  a  prophetic  compendium  of  Church  History, 
and  supposes  that  the  exalted  Saviour  has  revealed  therein 
the  chief  events  of  all  centuries  of  the  Christian  era,  in 
detail,  and  with  chronological  accuracy.     Bengel  adopts 


xlvi  INTRODUCTION. 

the  general  Protestant  interpretation  in  vogue  since 
Luther's  time,  and  the  only  new  feature  in  his  commen- 
tary is  his  definite  chronological  system,  as  he  himself 
says :  "  I  have  nothing  new  except  the  definite  durations 
of  prophetic  times."  His  chronological  system  lies  at  the 
basis  of  his  whole  theory,  and  became  to  him  the  key  to 
his  interpretation  of  the  Apocalypse.  The  entire  duration 
of  the  world  from  the  creation  to  the  final  judgment  is 
7,777  years,  and  the  millennial  kingdom  was  to  begin  on 
June  18,  1836.  He  himself  says  :  "  Should  the  year  1836 
pass  without  bringing  remarkable  changes,  then  there 
must  be  some  great  error  in  my  system."  The  result  has 
proved  the  existence  of  this  error. 

The  chief  importance  of  Bengel's  system  consists  in 
this,  that  he  brought  to  light  again  the  primitive  Christian 
doctrine  of  the  millennial  kingdom,  which  had  been  mis- 
apprehended for  nearly  fifteen  centuries.  He  laid  the 
foundation  for  a  dogmatic  development  of  eschatology, 
and  his  world-chronology  assisted  greatly  in  promoting 
the  idea  of  an  organic  historical  development  of  the  king^ 
dom  of  God. 

4.  Boyd  Carpenter,  W.     The  Revelation  of  St.  John  the  Divine.     Edited 
by  Charles  John  ElUcott.     London  and  New  York. 

This  is  the  last  volume  of  what  is  known  as  the  Handy 
Commentary  edited  by  Bishop  EUicott.  Dr.  Boyd  Car- 
penter, Bishop  of  Ripon,  is  a  good  representative  of  the 
Spiritual  School  of  interpretation.  (See  hitrodiiction, 
p.  XXV.)  He  says:  "  It  is  hard  to  believe,  with  the  Pre- 
terist,  that  the  counselling  voice  of  prophecy  should 
have  spoken  only  of  immediate  dangers,  and  left  the 
Church  for  fifteen  centuries  unwarned  ;  "or,  with  the  Fu- 
turist, to  believe  that  eighteen  centuries  of  the  eventful  his- 
tory of  the  Church  are  passed  over  in  silence,  and  that  the 


introduction:  xlvii 

whole  weight  of  inspired  warning  was  reserved  for  the 
few  closing  years  of  the  dispensation.  Nor,  on  the  other 
hand,  can  we  be  thoroughly  satisfied  with  the  Historical 
School,  however  ably  and  learnedly  represented.  ...  A 
mistake  into  which  this  system  falls  is  that  of  bringing 
into  prominence  the  idea  of  time.  .  .  .  We  are  not  to 
look  for  any  indications  of  time  in  the  visions  of  the  Apoc- 
alypse. .  .  .  These  carefully  selected  numbers,  always 
bearing  a  relationship  to  one  another,  and  so  selected 
that  a  literal  interpretation  of  them  is  almost  precluded, 
are  beyond  doubt  symbolical,  and  thus  in  harmony  with 
the  whole  character  of  the  book.  .  .  .  We  are  disposed 
to  view  the  Apocalypse  as  the  pictorial  unfolding  of  great 
principles  in  constant  conflict,  though  under  various 
forms." 

This  little  work  of  280  pages  is  more  helpful  than 
some  more  pretentious  volumes. 

5.  CURREY,  G.      T/ie  Revelation  of  St.  Joint  the  Divine. 

This  work  covers  about  150  pages  of  the  second  and 
last  volume  of  the  Commentary  published  on  the  New 
Testament  by  the  Society  for  Promoting  Christian  Knowl- 
edge, London.  On  the  whole.  Dr.  Currey  belongs  to  the 
Continuous  Historical  School,  but  in  many  points  he 
has  brought  out  the  teaching  of  the  Apocalypse  more 
clearly.  The  Seven  Epistles  predict  in  direct  words  the 
same  future  events  which  in  the  Visions  are  symbolically 
portrayed,  and  these  Visions  do  not  present  a  consecutive 
series  of  events,  but  each  group  extends  to  the  end  of 
time,  the  one  following  starting  as  it  were  afresh,  going 
over  the  same  ground  in  a  different  manner.  We  are  to 
be  on  our  guard  against  literal  interpretations,  which  have 
misled  so  many  expositors.  The  "short  time  "  of  12  :  12 
is  the  same  as  the  1,260  days,  or  "three  times  and  a 
half,"  reaching  from  the  Ascension  to  the  Second  Advent. 


xlviii  INTRODUCTION. 

Brief  as  is  this  Commentary,  we  have  always  consulted  it 
with  profit. 

6.  De  Burgh,  W.     An  Expositioji  of  the  Book   of  the  Revelation.     Fifth 

edition.     Dublin,  1857. 

De  Burgh  is  one  of  the  best  representatives  of  the 
Futurist  School.  The  Seals  are  still  in  the  future  ;  in 
fact,  the  whole  Apocalypse  after  the  Epistles  of  the  Seven 
Churches  is  solely  occupied  with  the  events  of  the  Last 
Times.  Israel  is  the  literal  Israel,  the  Temple  is  to  be  re- 
built, the  periods  of  time  are  to  be  literally  interpreted  ; 
Dan.  9  :  27  refers  to  the  time  of  Atitichrist,  and  the  dura- 
tion of  his  power  is  seven  years,  half  of  which  time  Anti- 
christ is  in  covenant  with  the  Jews  (Dan.  11  :  23,  32), 
and  during  the  latter  half  turns  against  them.  In  our 
notes  we  will  continually  refer  to  the  views  of  this  com- 
mentator, 

7.  DuESTERDlECK,  Frieprich.     Critical  and  Exegetical  Handbook  to  the 

Revelation  of  John.    Translated  from  the  third  edition  of  the  German, 
and  edited,  with  Notes,  by  Henry  E.  Jacobs.     New  York,  1887. 

Though  Duesterdieck  belongs  to  the  Preterist  School, 
and  even  denies  that  the  Apostle  John  is  the  author  of 
the  Apocalypse,  tracing  it  to  the  Presbyter  John,  still  this 
work,  on  account  of  its  exegetical  faithfulness  and  clear 
summary  of  the  history  of  interpretation,  is  one  of  the 
best  commentaries  that  has  ever  appeared  on  this  book, 
• — and  we  say  this,  though  we  may  not  agree  with  him 
in  most  of  his  conclusions.  He  maintains  that  the 
Presbyter  John  wrote  the  work  before  the  destruction  of 
Jerusalem,  and  though  the  book  is  canonical,  trustworthy, 
"  and  inspired,"  he  thinks  that  the  writer  in  some  points 
evidently  makes  statements  not  warranted  by  the  anal- 
ogy of  Scripture,  and  thus  gives  evidences  of  "  natural 
limitation."  We  must  confess  our  indebtedness  to 
Duesterdieck  on  every  page. 


INTRODUCTION.         "  xlix 

8.  Ebrard,  J.  H.  A.     Die  Offenbarimg  Johannis.      (Vol.  7  of  Olshauseti's 
Commentary.)     1S53. 

Ebrard  belongs  to  the  same  Continuous  Historical 
School  as  Hofmann,  Auberlen,  and  Hengstenberg,  though 
some  commentators  (as  Lee)  would  place  all  four  under 
the  Spiritual  School,  because  they  lay  stress  upon  the 
spiritual  application  of  the  contents  of  the  Apocalypse 
to  all  the  various  conditions  of  the  kingdom  of  God  on 
earth,  during  its  successive  struggles  against  the  prince 
of  this  world.  According  to  Ebrard  the  prophecies  in 
the  Apocalypse  are  divided  into  four  divisions,  differing 
both  in  contents  and   form.     The  first   vision,   including- 

o 

the  first  three  chapters,  represents  Christ  in  His  relations 
to  the  Church,  the  Seven  Churches  having  a  typical  sig- 
nificance for  the  later  Church  ;  the  second  vision,  that  of 
the  seven  seals  and  the  seven  trumpets  (chaps,  iv. — xi.), 
represents  Christ  in  His  relation,  as  Ruler  of  the  world, 
to  the  powers  of  the  world  and  nature  ;  the  third,  the 
vision  of  the  dragon  and  the  beast  out  of  the  sea  (chaps, 
xii.— xiv.),  represents  the  relation  between  the  godless, 
who  stand  under  the  prince  of  this  world,  and  the  Church 
of  Christ  (the  seven  heads  of  the  beast  are  seven  world- 
monarchies,  the  sixth  head  being  the  Roman  world-power 
which  corresponds  with  the  beast  that  ascended  out  of 
the  sea — the  Papacy  being  the  beast  that  ascends  out  of 
the  earth,  the  false  prophet)  ;  the  fourth  vision  (chap. 
XV.  to  the  end)  containing  the  final  development  and 
consummation.  Ebrard  therefore  refers  the  visions  of 
the  twelfth  and  thirteenth  chapters  to  distinct  events  in 
Church  history,  but  those  of  the  seventeenth  to  the 
nineteenth  chapters  to  events  occurring  in  the  times  of 
Antichrist  immediately  preceding  the  Second  Advent. 
The  42  months  or  1,260  days  of  Rev.  1 1  :  2,  3 ;  12  :  6; 
and  13:5  are  a  mystical  term  for  the  entire  period  from 
4 


1  INTRODUCTION. 

the  destruction  of  Jerusalem  by  Titus  to  the  conversion 
and  restoration  of  the  Jewish  nation,  while  the  three  and 
a  half  days  of  ii  :  9,  11,  are  identical  with  the  three  and 
a  half  times  of  Daniel  (Dan.  7  :  25)  and  of  Rev.  12  :  14, 
equivalent  to  three  and  a  half  years,  the  period  of  Anti- 
christ, which  forms  the  transition  between  the  Church- 
historical  period  and  the  millennial  kingdom.  He  regards 
the  1,000  years  as  a  mystical  number, — "  when  the  whole 
long  period,  from  the  ascension  of  Christ  to  tlis  Second 
Coming,  is  represented  symbolically,  as  half  a  prophetic 
week  of  three  and  a  half  years,  and  the  period  of  the 
visible  existence  of  the  kingdom  of  God  upon  earth  as  a 
thousand  years  ;  we  have  therein  an  indication  that  the 
period,  after  the  result  of  the  preceding  ages  has  been 
gained,  will  be  very  much  longer  than  the  period  of  con- 
flicts. The  time  when  Christ's  kingdom  will  exist  on 
earth  will  be  the  true  New  Testament  time,  in  the  strict 
sense  of  the  word  ;  the  present  period  of  the  oppressed 
and  militant  Church  is  of  a  duration  which  appears  in- 
significant when  compared  with  it." 

The  work  of  Ebrard  is  very  suggestive,  and  his  exposi- 
tion may  be  characterized  as  an  attem.pt  to  combine 
Hofmann's  views  with  those  of  Elliott  and  Gaussen. 

9.  Elliott,  E.  B.  Hone  Apocalypticce.  A  Commentary  on  the  Apocalypse 
critical  and  historical ;  including  also  an  examination  of  the  chief 
Prophecies  of  Daniel.     Four  vols.    Fifth  edition.     London,  1862. 

Elliott  has  given  us  the  most  important  work  in  Eng- 
lish representing  the  Continuous  Historical  School. 
His  historical  interpretation  ends  with  the  pouring  out 
of  the  sixth  vial  (Rev.  16  :  12).  The  remaining  predic- 
tions belong  to  the  future.  The  work  is  marked  by  its 
strong  anti-papal  character.  Gaussen,  in  enumerating 
"  the  most  successful  commentators  "  on  Revelation,  men- 


INTRODUCTION.  H 

tions  "  Irenaeus,  Hippolytus,  and  Jerome  ;  afterwards  the 
Waldenses  and  Wiclifites ;  afterwards  Mede,  Vitringa, 
Newton,  Cressener  ;  and,  in  modern  times,  Faber,  Cun- 
ninghame,  Irving,  Bickersteth,  Birks,  and  tJie  excellent 
Elliott!'  In  the  judgment  of  some  Elliott  shows  a  more 
remarkable  knowledge  of  the  history  of  the  Saracens,  of 
the  development  of  the  Papacy,  and  of  the  progress  of 
the  Lutheran  Reformation  in  Germany,  than  of  the  teach- 
ing and  meaning  of  the  Apocalypse.  In  our  summary 
of  the  history  of  interpretations  we  refer  constantly  to 
the  views  of  Elliott,  and  every  commentator  on  Revela- 
tion must  master  his  work. 

10.  Gebhardt,  Hermann.      The  Doctrine  of  the  Apocalypse,  and  its  relation 

to  the  Doctrine  of  the  Gospel  and  Epistles  of  fohn.     Edinburgh,  1878. 

This  work,  though  not  strictly  a  commentary,  is  a  most 
valuable  contribution  to  the  better  understanding  of  the 
teaching  of  the  Apocalypse,  even  if  we  cannot  always 
accept  the  conclusions  which  he  draws  from  the  facts  he 
presents.  Gebhardt  maintains  that  the  Apostle  John 
wrote  the  Apocalypse  toward  the  end  of  the  year  68,  or 
early  in  69  A.  D.  As  he  belongs  to  the  Preterist  School 
he  refers  the  first  beast,  the  Antichrist,  to  the  Emperor 
Nero.  The  wom.an  of  17  :  18  is  the  Rome  of  Nero's 
time.  The  work  is  worthy  of  careful  study,  as  represent- 
ing the  evangelical  Preterist  view. 

11.  Hengstexberg,  E.  W.     The  Revelation  of  St.  fohn,  expounded   for 

those  who  search  the  Scriptures.  Translated  from  the  original  by 
Patrick  Fairbairn.  2  vols.  Edinburgh,  1851,  1S52.  Second  German 
edition,  1862. 

Hengstenberg  belongs  to  the  Continuous  Historical 
School,  and  though  in  many  points  there  is  a  general 
agreement  between  him  and  Auberlen,  Hofmann,  and 
Ebrard,  in  other  points  he  diverges  most  widely  from 


\{[  introduction: 

them.  The  Apostle  John  wrote  the  Apocalypse  in  the 
time  of  Domitian.  The  contents  of  the  book  contain 
prophecies  relative  to  the  world  and  Church  history, 
most  of  which  have  already  been  fulfilled.  The  First 
Beast  is  the  God-opposed  world-power ;  the  Head  zvoiinded 
to  death  is  the  Roman  world-power  ;  the  great  Battle  of 
Rev.  xix.  denotes  the  Christianization  of  the  Germanic 
nations  ;  the  millennial  kingdom  is  past, — "  the  com- 
mencement of  the  millennial  kingdom  coincides  with  the 
Christianization  of  the  Germanic  nations,  and  tJie  millen- 
nium itself  is  {to  speak  roughly)  identical  witJi  the  Ger- 
man Empire,  which  lasted  a  thousand  years.''  Since  the 
year  1848  we  are  living  in  the  times  of  Gog  and  Magog, 
that  "short  space  of  time  during  which  Satan  is  loosed 
again."  Valuable  and  suggestive  as  this  work  of  Heng- 
stenberg  is,  it  is  marked  in  many  cases  by  the  most  arbi- 
trary exegesis. 

12.  Kliefoth,  Theodor.     Christliche  Eschatologie.     Leipsic,  1886. 

Whatever  Kliefoth  has  written  on  the  Book  of  the 
Revelation  and  topics  connected  with  it  is  worthy  of  the 
most  careful  study.  His  Commentary  on  the  Revelation 
of  John  appeared  in  1874,  in  three  volumes,  but  his  latest 
views  are  given  in  his  Christliche  Eschatologie.  His  Com- 
mentaries on  Daniel  (1868),  Ezekiel  (1861-1865),  and 
Zechariah(i862)  must  also  be  compared.  A  small  abridg- 
ment of  Kliefoth's  Christliche  Eschatologie,  prepared  by 
Witte,  appeared  in  1895,  under  the  title  Lehre  von  den 
Letzten  Dingen. 

13.  Lange,  John  Peter.     The  Revelation  of  John.     Enlarged  and  edited  by 
E.  R.  Craven.     New  York,  1S74. 

This  well-known  work  has  considerable  merit,  though 
its  value  lies  largely  in  its  clear  and   condensed  abstract 


INTR  OD  UC  TION.  li  ii 

of  the  different  views  of  commentators.  The  notes  added 
by  the  American  editor  greatly  enhance  the  value  of  the 
book. 

14.  Lee,  William.     The  Revelation  of  St.  [ohn.  (In  Speaker^  s  Commentary.) 

This  work  is  found  in  Vol.  IV.  of  the  Speaker  s  or  the 
Bible  Cojunientary,  covering  pp.  405-844.  It  is  noted  for 
its  excellent  introduction  and  the  clear  synopsis  of  the 
various  systems  of  interpretation.  Although  Lee,  in  the 
main,  adopts  the  views  of  the  Continuous  Historical 
School,  he  prefers  to  class  himself  among  those  who  adopt 
the  Spiritual  System  of  interpretation.  He  maintains 
that  the  Apocalypse  must  be  understood  throughout  in 
a  symbolical  sense,  and  yet  in  the  same  breath  calls  at- 
tention to  the  fact  that  "  the  symbolical  interpretation 
of  this  book  has,  from  the  earliest  times,  been  carried 
to  an  extravagant  excess,  and  to  the  most  inconsistent 
conclusions."  On  the  whole,  this  commentary  takes  the 
very  highest  rank  among  its  class. 

15.  LUTHARDT,  C.  E.    Die  Lehre  von  den  letzten  Dingen.     Third  edition. 

Leipsic,  1885. 

The  last  85  pages  of  this  work  contains  a  translation 
and  a  brief  commentary  upon  the  Book  of  the  Reve- 
lation. Luthardt  is  a  Futurist,  and  on  the  whole  favors  a 
literal  interpretation.     We  often  refer  to  him  in  our  notes. 

16.  Maitland,  C  HARLES.      The  Apostles'  School  of  Prophetic  Interpretation. 

With  its  history  down  to  the  present  time.     London,  1849. 

Though  not  a  commentary  this  work  very  ably  presents 
the  fundamental  principles  underlying  the  Futurist  Sys- 
tem. Maitland  maintains  that  we  must  accept,  in  the 
main,  the  teaching  of  the  Early  Church  concerning  the 
Apocalypse,  because  "  there  had  been  handed  down  to 


liv  INTRODUCTION. 

the  ancients,  side  by  side  with  the  written  word,  an  un- 
written explanation  of  the  leading  prophecies  contained 
in  it."  With  the  primitive  writers  he  holds  that  when  a 
symbol  is  accompanied  by  an  inspired  explanation,  that 
explanation  embodies  its  true  and  final  meaning ;  he 
maintains  that  the  prophetic  style  is  never  found  to  affect 
the  times, — for  from  Genesis  to  Revelation  there  is  no 
instance  in  which  a  prediction  containing  a  set  time  has 
been  fulfilled  in  any  other  measure  of  time ;  that  a  scru- 
pulous adherence  to  the  language  of  Scripture  will  be 
found  our  only  safety;  that  the  year-day  theory  involves 
a  plain  and  obvious  fallacy,  for  all  the  numerals  of  time 
in  the  Apocalypse  are  to  be  taken  literally,  a  day  for  a 
day,  and  a  year  for  a  year. 

17.  MiLLiGAN,  William.     Revelation.     Covering  161  pages  of  Vol.  IV.  of 

the  Popular  Commentary  on   the  New   Testament,  edited  by  Philip 
Schaff.     New  Yoric,  1SS3. 

Dr.  Milligan  is  also  the  author  of  Lectures  on  the 
Apocalypse  (third  ed.,  London,  1892)  and  Discussions  on 
the  Apocalypse  (third  ed.,  London,  1893),  both  of  which 
books  originally  constituted  his  Baird  Lectures  on  the 
Revelation  of  St.  y^//;/,  published  in  1886.  He  also  wrote 
the  commentary  on  Revelation  in  the  Expositor  s  Bible 
(London  and  New  York.  1889).  Dr.  Milligan  is  the  best 
representative  of  the  Spiritual  System  of  interpretation, 
and  all  of  his  works  are  marked  by  sound  scholarship  and 
sober  exegesis.  Especially  valuable  are  his  Lectures  and 
Discussions  on  the  Apocalypse.  We  have  never  consulted 
his  works  without  profit,  though  we  may  not  be  able  to 
accept  the  great  majority  of  his  interpretations. 

18.  Plummer,  a.     Revelation.     In  the  Pulpit  Commentary. 

This  volume  of  585  closely-printed  pages  contains  the 
labors  of  seven  students  of  the  Apocalypse.     Principal 


IN  TROD  UC  TION.  1 V 

Randell  writes  the  introduction  and  the  exposition  is 
mainly  by  Dr.  Plummer.  In  the  main  the  comments 
represent  the  Continuous  Historical  School.  There  is  a 
greater  harmony  in  the  presentation  of  the  views  than 
one  would  naturally  expect.  The  exposition  is  strictly 
exegetical,  and  the  volume  takes  a  high  rank  among 
commentaries  of  its  class. 

19.  Sadler,  M.   F.     The  Revelation  of  St.  John  the  Divine.     With  notes 
critical  and  practical.     London,  1893. 

The  writer  of  this  commentary  represents  the  most 
evangelical  wing  of  the  Church  of  England.  The  Apostle 
John  wrote  the  Apocalypse  about  95  or  96  A.  D.,  while 
on  the  isle  of  Patmos  ;  the  visions  are  not  a  continuous 
history  of  the  Church,  but  the  final  consummation  is 
described  six  or  seven  times.  He  utterly  rejects  the 
Preterist  interpretation.  He  regards  Elliott's  Horce  Apo- 
calypticce  the  most  elaborate  and  exhaustive  exposition  of 
the  Continuous  Historical  scheme,  and  he  adds  :  "  I  have 
constantly  referred  to  this  work,  giving  specimens  of  its 
(I  really  must  say)  outrageous  expositions  to  show  the 
reader  how  little  reliable  a  system  can  be  which  has  to 
resort  to  such  expedients  to  maintain  its  continuity." 
He  cannot  however  adopt  the  view  of  the  Futurists,  but 
thinks  "  the  present  time  in  which  we  live  must  be  under 
the  opening  of  the  seals."  According  to  him  all  the 
horse  riders  under  the  seals  run  together  ;  "  if  the  effects 
of  the  fifth  angel-trumpet  be  the  rise  and  progress  of  Is- 
lamism,  and  the  sixth  the  rise  and  progress  of  the  Turkish 
power,  then  this  may  be  taking  place  now  and  a  large 
portion  of  mankind  may  be  affected  by  it  ; "  "  if  the  two 
beasts  of  chap.  xiii.  be  the  fierce  and  ferocious  world- 
power,  and  the  milder  and  more  cultured  world-power  of 
Bishop  Boyd  Carpenter  and  others,  then  of  course  the 


1  vi  IN  TROD  UC  TION. 

warfare  is  going  on  now,  and  we  are  living  in  it  ;  "  he  is 
uncertain  about  the  pouring  out  of  the  vials, — "  if  they 
are  synchronous  they  immedately  precede  the  Second 
Coming  ;  "  "  with  respect  to  the  vision  of  what  is  called 
the  millennium,  in  chap,  xx,,  Christ  has  certainly  reigned 
ever  since  all  things  zvcre  put  under  Jiis  fcctdX  His  Ascen- 
sion. He  has  reigned  in  order  to  discipline  His  elect, 
that  they  may  be  ready  for  Him  when  He  comes  at  the 
last;  and  His  saints  may  have  reigned  under  Him,  not 
visibly,  but  effectually — effectually  for  the  purposes  for 
which  He  has  ordained  their  reign." 

20.  SiMCOX,  William  Henry.      The  Revelation  of  St.  John   the  Divine. 
With  Notes  and  Introduction.     Cambridge,  1S90. 

The  volume  belongs  to  the  Cambridge  Bible  for  Schools 
and  Colleges.  Simcox  has  also  written  the  notes  on 
Revelation  in  the  Cambridge  Greek  Testament  for  Schools 
and  Colleges,  the  Introduction  and  Appendixes,  covering 
over  90  pages,  being  virtually  the  same  in  both  editions. 
He  accepts  the  early  date  of  the  Apocalypse,  and  tries  to 
unite  the  Preterist  and  the  Futurist  schemes  of  inter- 
pretation. He  thinks  that- the  Apocalypse  *'  was  written 
specially  for  the  Church  of  the  Apostles'  own  age,  and  for 
the  Church  of  the  last  age  of  all :  we  need  not  therefore 
expect  to  find  any  intermediate  age  of  affliction,  or  any 
intermediate  enemy  of  the  truth,  indicated  with  such  indi- 
vidualizing detail  as  Nero  and  his  persecution  on  the 
one  hand,  or  Anticlirist  and  his  on  the  other."  There 
was  an  imperfect  and  inadequate  fulfilment  of  the  proph- 
ecies of  Antichrist  in  this  book  in  the  persons  of  Nero 
and  Domitian,  but  we  must  look  for  a  more  complete 
fulfilment  at  the  last  times.  "  We  may  thus  recognize  an 
element  of  truth  in  the  two  rival  schemes  of  interpreta- 
tion commonly  called  t\\Q  preterist  and  the /ntiirist — that 


INTRODUCTION.  Ivii 

which  sees  in  the  Revelation  only  a  prediction  or  forecast 
of  events  near  the  Seer's  own  time,  and  now  past,  and 
that  which  sees  a  prediction  of  events  wholly  or  almost 
wholly  future,  and  only  to  be  fulfilled  in  the  few  last 
years  of  the  world's  existence.  .  .  .  Revelation  may  be 
regarded  as  a  picture  of  the  persecution  of  the  Church, 
'in  type  '  by  such  emperors  as  Nero  and  Domitian,  '  in 
truth  '  by  the  Antichrist  of  the  last  days,  and  a  prophecy 
of  Christ's  victory  over  both  enemies,  the  type  and  the 
antitype,"  The  work,  small  as  it  is,  is  a  valuable  contri- 
bution to  the  literature  of  the  Apocalypse. 

21.  Seiss,  J.  A.  The  Apocalypse.  A  series  of  special  Lectures  on  the 
Revelation  of  Jesus  Christ.  With  a  Revised  Text.  3  vols.  Phila., 
1869-18S0. 

These  fifty-two  lectures  of  Dr.  Seiss  are  strictly  exe- 
getical,  models  of  what  expository  lectures  ought  to  be, 
and  the  ablest  presentation  in  a  popular  form  of  the  view 
in  general  advocated  by  the  Futurist  School.  The  Seven 
Epistles  refer  to  the  present  CliiircJi  Period,  extending 
from  John's  time  to  the  Rapture  of  the  Saints,  which  is 
liable  to  occur  at  any  time.  The  occurrence  of  this  event 
is  indicated  at  the  beginning  of  the  fourth  chaper.  Then 
comes  the  great  Judgment  Period,  which  embraces  all  the 
events  connected  with  the  opening  of  the  seven  Seals, 
the  sounding  of  the  seven  Trumpets,  and  the  pouring  out 
of  the  seven  Bowls  of  Wrath,  as  contained  in  chapters 
iv. — xix.  The  length  of  time  covered  by  this  period 
is  at  least  40  years,  most  likely  70  years,  if  not  more. 
The  termination  of  this  period  is  the  visible  manifesta- 
tion of  Christ,  with  His  glorified  Saints,  for  the  destruc- 
tion of  Antichrist  and  his  armies,  and  the  binding  and 
confinement  of  Satan.  Then  comes  the  great  Millennial 
Period,  the  thousand  years  during  which  Satan  is  bound. 
It  dates  from  the  destruction  of  the  Antichrist.     It  is  the 


Iviii  INTRODUCTION. 

following  up  of  the  victory  of  the  battle  of  the  Great 
Day,  resulting  in  the  enthronement  of  all  the  glorified 
saints  with  their  Lord  in  the  invincible  rulership  of  the 
world,  which  rule  never  terminates,  but  finally  opens  out 
into  an  eternal  reign  over  the  redeemed  and  renewed 
earth.  This  Millennial  Period  ends  with  the  loosing  of 
Satan  for  a  brief  space,  his  leading  astray  of  certain  re- 
mote peoples  who  think  to  throw  off  the  dominion  of 
Christ  and  His  glorified  Saints,  the  quick  destruction  of 
these  rebels  by  fire  from  heaven,  the  consignment  of 
Satan  to  his  final  perdition,  the  recall  of  all  the  unsancti- 
fied  dead  before  the  great  white  throne  for  their  final 
sentence,  and  the  complete  and  everlasting  removal  of 
all  sin,  all  death,  and  all  curse  from  the  face  of  the  earth. 
TJie  Eternal  State  immediately  follows  the  Millennial 
Period.  It  begins  with  the  completion  of  the  new 
heavens  and  earth,  the  coming  of  the  heavenly  Jeru- 
salem into  its  place,  and  the  final  establishment  of  Christ 
and  His  glorified  ones  in  their  everlasting  dominion  over 
the  redeemed  world  and  its  populations.  Thencefor- 
ward everything  proceeds  in  undisturbed  and  ever-aug- 
mented blessedness,  world  without  end. 

22.  Todd,  J.  H.  Six  Discourses  on  the  Prophecies  relatifig  to  Antichrist,  in 
the  Apocalypse  of  St.  John.  Preached  before  the  University  of  Dublin, 
at  the  Donnellan  Lecture,  1841.     Dublin,  1846. 

Todd  represents  the  Futurist  School.  The  revelations 
made  at  the  opening  of  each  seal  all  portray  the  circum- 
stances of  our  Lord's  Second  Coming,  representing  that 
event  under  various  aspects.  The  Trumpets  announce 
judgments  which  are  to  be  regarded  as  /z'/^r^'/ visitations 
which  will  usher  in  the  great  tribulation  of  the  last  times. 
Jerusalem  shall  be  inhabited  again  by  the  Jews,  the  Temple 
rebuilt,  the  duration  of  Antichrist's  dominion  shall  be 
1,260  days,  during  which  time  two  literal  witnesses  are  to 


introduction:  lix 

prophesy.  The  seven  Bowls  of  wrath  do  not  bring  us 
to  the  "  great  day  of  final  account,  but  to  the  fall  of 
Babylon  and  the  consequences  of  that  event  which  are 
immediately  to  usher  in  the  Day  of  Christ's  Coming." 
Babylon  is  Kome,  but  not  Rome  as  it  is  now,  but  Rome 
as  it  shall  be  in  that  future  time  to  which  the  prophecy 
refers. 

23.  Vaughan,  C.J.     Lecha-es  on  the  Revelation  of  St.  John.     Fifth  edition. 

London,  1882. 

This  volume  contains  a  series  of  38  Lectures  delivered 
in  the  years  1861  and  1862  in  the  Parish  Church  of  Don- 
caster,  England.  In  general  Dean  Vaughan  represents  the 
Continuous  Historical  School,  though  he  may  better  be 
classed  as  belonging  to  the  Spiritual  School.  He  follows 
largely  in  the  footsteps  of  Alford  and  Hengstenberg,  though 
with  many  divergencies  of  intrepretation.  Of  Alford's 
Commentary  on  Revelation  Vaughan  remarks :  "  It  has 
appeared  to  me  that  this  part  of  Dean  Alford's  elaborate 
work  on  the  Greek  Testament  is  the  most  valuable  and 
instructive  of  his  contributions  to  the  sacred  literature  of 
our  age."  He  further  says:  "The  human  author  to 
whom  I  owe  most  in  regard  to  this  labor — without  whom 
indeed  I  should  probably  not  have  undertaken  it — is 
Hengstenberg.  To  him  I  owe  much,  very  much,  both 
of  the  general  and  of  the  particular  treatment  here 
adopted.  His  very  language  has  now  and  then,  I  doubt 
not,  incorporated  itself  unawares  in  mine."  These  lect- 
ures are  expository  and  models  of  their  kind. 

24.  Weiss,  Bernhard.     Die  Johannes-Apokalypse.     Textkritische  Unter- 

suchungen  und  Textherstellung.     Leipsic,  1891. 

This  is  a  very  valuable  contribution  to  the  Textual 
Criticism  of  the  Apocalypse,  and  the  first  156  pages  are 
devoted  to  a  critical  discussion  of  the  variations  of  the 


Ix  INTRO  D  UC  no  AT. 

three  representatives  of  the  oldest  Text  (Codex  Sinaiticus, 
A,  C),  and  of  the  two  best  representatives  among  the 
Uncials  of  the  later  Text  (P,  Q).  Then  follows  the 
emended  Greek  Text,  accompanied  with  brief,  but  very- 
valuable  notes,  covering  pages  157-225.  Weiss  as  a 
Preterist  maintains  that  the  Apocalypse  was  manifestly 
written  before  the  destruction  of  Jerusalem,  and  that  it 
mainly  refers  to  that  event. 

25.  Williams,  Isaac.     77/1?  Apocalypse,  tuith  Notes  and  Reflections.     New 

edition.     London,  1889. 

It  is  difficult  to  decide  to  what  class  the  devout 
Williams  belongs,  but  it  is  probably  best  to  place  him 
among  the  Spiritual  School  of  Interpreters,  though  at 
times  he  favors  the  Continuous  Historical  method  of  in- 
terpretation, and  at  other  times  the  Futurist.  His  work 
is  noted  for  its  mystical  and  symbolical  interpretations, 
which  are  constantly  brought  forward,  from  the  ancient 
commentators,  especially  Victorinus,  Tichonius,  Prima- 
sius,  Andreas,  Arethas,  CEcumenius,  Bede,  and  Beren- 
gaudus.  For  a  devotional  commentary  we  know  of  no 
better  work  on  the  Apocalypse.  It  is  biblical,  spiritual, 
and  deeply  mystical  in  its  tendencies. 

26.  Wordsworth,  Christopher.     The  Neiu  Testament  in  the  Original 

Greek.     With   Introductions  and  Notes.     New  edition.     Two  vols. 
London,  1877. 

The  Commentary  on  Revelation  covers  the  last  130 
pages  of  the  second  volume.  He  also  is  the  author  of 
Lectures  on  the  Apocalypse,  being  the  Hulsean  Lectures 
for  1848  (third  London  edition,  1852;  second  London 
edition  reprinted,  Phila.,  1852),  and  The  Greek  Text  of  the 
Apocalypse  from  the  most  ancient  Manuscripts,  London, 
1849.     Wordsworth  belongs  to  the  Continuous  Hi.storical 


INTROD  UC  TION.  Ixi 

School.  The  Apocalypse  was  written  by  St.  John  on  the 
isle  of  Patmos  about  95  A,  D.  The  Seals  represent  a 
prophetic  view  of  the  History  of  the  Christian  Church, 
from  the  first  Advent  of  Christ  to  the  end  of  the  world  ; 
the  six  Trumpets  represent  judgments  of  God  warning 
men  to  prepare  for  the  sounding  of  the  Scvoith  Triuiipet, 
which  will  convene  them  to  the  General  Judgment  at 
the  Last  Day  {\.\\q  first  Trumpet  sounded  in  the  fourth 
century,  the  second  represents  the  incursions  of  the 
Barbarians,  the  third  \\\q  heresies  of  the  fifth  century,  the 
fourth  the  apostasies  and  defections  in  the  seventh,  the 
fifth  Mohammedanism,  etc.)  ;  the  First  Beast  is  the 
Roman  Papal  Pozver,  the  Second  Beast  represents  teach- 
ers of  unsound  doctrine,  the  Papal  clergy  and  Roman 
Hierarchy.  The  whole  exposition  is  marked  by  a 
strong  anti-papal  tendency,  and  is  one  of  the  best  pro- 
ductions of  the  Continuous  Historical  School.  In  our 
notes  we  will  constantly  refer  to  the  views  of  Words- 
worth. 

For  some  of  these  works  we  might  have  substituted 
others,  but  each  commentary  has  been  selected  for  some 
special  reason.  It  does  not  follow  because  we  do  not  in- 
clude in  this  list  the  works  of  Barnes,  Beck,  Birks,  Bisping, 
Bleek,  Blunt,  Brown,  Burger,  Cowles,  Gumming,  Darby, 
Dennett,  Desprez,  De  Wette,  Fuller,  Garland,  Glasgow, 
Godet,  Grant,  Hofmann,  Huntingford,  Irving,  Kellogg, 
Kelly,  Lincoln,  Low,  Luecke,  Maurice,  Mede,  Murphy, 
Newton,  Pember,  Plumptre,  Pond,  Rinck,  Scott,  Snell, 
Terry,  Tregelles,  Trench,  Trotter,  West,  Whedon,  and 
Zuellig,  that  these  have  no  merit.  Helpful  as  many 
of  these  are,  the  student  will  find  the  best  representatives 
of  each  school  of  interpretation  included  in  the  list  given. 

15.  Analysis  of  the  Apocalypse.  Many  commentators 
see  a  seven-fold  structure    in  the  book.     According  to 


Ixii  INTRODUCTION. 

Hengstenberg  the  Book  of  Revelation  naturally  divides 
itself  into  Seven  groups  of  Visions. 

1.  The  Seven  Epistles  (ii.,  iii.). 

2.  The  Seven  Seals  (iv. — viii.  i). 

3.  The  Seven  Trumpets  (viii.  2 — xi.)- 

4.  Satan  and  his  subordinates  in  conflict  with  the  Church  (xii. — 

xiv.). 

5.  The  Seven  Vials  (xv.,  xvi.). 

6.  The  Overthrow  of  Satan  and  his  subordinates  (xvii. — xx.). 

7.  The  Glories  and  the  Happiness  of  Heaven  (xxi.,  xxii.)- 

The  Analysis  of  Farrar  is  in   substance  the  same,  save 
that  the  headings  of  4,  6,  and  7  are   changed  as  follows : 

4.  The  Seven  Mystic  Figures  (xii. — xiv.). 

(i)  The  Sun-clothed  Woman  (xii.  1-6). 

(2)  The  Red  Dragon  (xii.  7-12). 

(3)  The  Man-child  (xii.  13-17). 

(4)  The  First  Beast  from  the  Sea  (xiii.  i-io). 

(5)  The  Second  Beast  from  the  Land  (xiii.  11-18). 

(6)  The  Lamb  on  Mount  Zion  (xiv.  1-13). 

(7)  The  Son  of  Man  on  the  Cloud  (xiv.  14-20). 

6.  The  Doom  of  the  Foes  of  Christ  (xvii. — xx.). 

7.  The  Blessed  Consummation  (xxi.,  xxii.). 

We  believe  that  the  following   analysis  will  bring  out 
very  clearly  the  scope  and  aim  of  the  Book. 

I.   The  Prologue  (i.  1-20). 

1.  The  Inscription  (i.  1-3). 

2.  The  Salutation  (i.  4-8). 

3.  The  Place  and  Time  of  the  Vision  (i.  9-1 1). 

4.  The  Vision  of  the  Son  of  Man  (i.  12-16). 

5.  The  Apostle's  Commission  (i.  17-20). 

II.    The  Epistles  to  the  Seven  Churches  (ii.  i —  iii.  22). 

6.  The  Epistle  to  the  Church  in  Ephesus  (ii,  1-7). 

7.  The  Epistle  to  the  Church  m  Smyrna  (ii.  8-1 1). 

8.  The  Epistle  to  the  Church  in  Pergamum  (ii.  12-17). 

9.  The  Epistle  to  the  Church  in  Thyatira  (ii.  18-29). 

10.  The  Epistle  to  the  Church  in  Sardis  (iii.  1-6). 

11.  The  Epistle  to  the  Church  in  Philadelphia  (iii.  7-13). 

12.  The  Epistle  to  the  Church  in  Laodicea  (iii.  14-22). 


INTRODUCTION.  Ixiii 

III.  The  Vision  of  God  on  His  Heavenly  Throne  (iv.  i — v.  14). 

13.  The  Vision  of  the  Divine  Majesty  (iv.  1-8). 

14.  The  Unceasing  Hymn  of  Praise  (iv.  9-1 1). 

15.  The  Book  with  Seven  Seals  (v.  1-7). 

16.  The  Adoration  of  the  Lamb  (v.  8-14). 

IV.  The  Opetiing  of  the  Seven  Seals  (vi.  I — viii.  i). 

17.  The  Opening  of  the  First  Seal  (vi.  i,  2). 

18.  The  Opening  of  the  Second  Seal  (vi.  3,  4). 

19.  The  Opening  of  the  Third  Seal  (vi.  5,  6). 

20.  The  Opening  of  the  Fourth  Seal  (vi.  7,  8). 

21.  The  Opening  of  the  Fifth  Seal  (vi.  9-1 1). 

22.  The  Opening  of  the  Sixth  Seal  (vi.  12-17). 

23.  The  Sealing  of  the  Servants  of  God  (vii.  1-8). 

24.  The  Triumph  of  the  Tribulation  Saints  (vii.  9-17). 

25.  The  Opening  of  the  Seventh  Seal  (viii.  i). 

V.  The  Sounding  of  the  Seven  Trumpets  (viii.  2 — xi.  18). 

26.  The  Sounding  of  the  First  Trumpet  (viii.  2-7). 

27.  The  Sounding  of  the  Second  Trumpet  (viii.  8,  9). 

28.  The  Sounding  of  the  Third  Trumpet  (viii.  10,  11). 

29.  The  Sounding  of  the  Fourth  Trumpet  (viii.  12). 

30.  Introduction  to  the  Three  Woe-Trumpets  (viii.  13). 

31.  The  Sounding  of  the  Fifth  Trumpet,  or  the  First  Woe  (ix.  i- 

13). 

32.  The  Sounding  of  the  Sixth   Trumpet,  or  the  Second  Woe  (ix. 

13-21). 

33.  The  Vision  of  the  Little  Book  (x.  i-ii). 

34.  The   Measuring  of  the  Temple  (xi.  i,  2). 

35.  The  Prophesying  of  the  Two  Witnesses  (xi.  3-14). 

J  36.  The  Sounding  of  the  Seventh    Trumpet,  or  the  Third   Woe 

(xi.  15-18). 

VI.    The  Persecution  of  the  Wotnan  by  the  Dragon  (xi.  19 — xii.  17). 

37.  The  Vision  of  the  Woman  and  the  great  Red  Dragon  (xi.  19 — 

xii.  6). 

38.  The  War  between  Michael  and  the  Dragon  (xii.  7-9). 

39.  The  Rejoicing  in  Heaven  at  the  Fall  of  Satan  (xii.  10-12). 

40.  The  Deliverance  of  the  Woman  (xii.  13-17). 

VII.   The  Vision  of  the  Two  Beasts  (xiii.  1-18). 

41.  The  Vision  of  the  First  Beast  (xiii.  i-io). 

42.  The  Vision  of  the  Second  Beast  (xiii.  11-18). 


Ixiv  INTRODUCTION. 

VIII.    Visions  culminating  in  ike  Harvest  and  Vintage  (xiv.  l-2o). 

43.  The  Vision  of  the  Lamb  with  the  144,000  (xiv.  1-5). 

44.  The  Vision  of  the  First  Angel  of  Judgment  (xiv.  6,  7). 

45.  The  Vision  of  the  Second  Angel  of  Judgment  (xiv.  8). 

46.  The  Vision  of  the  Third  Angel  of  Judgment  (xiv.  9-12). 

47.  The    Proclamation    of   the    Blessedness    of   the    Holy    Dead 

(xiv.  13). 

48.  The   Vision    of   the    Harvest   or   Ingathering   of   the    Saints 

(xiv.  14-16). 

49.  The  Vision    of   the  Vintage   or   Ingathering  of   the  Wicked 

(xiv.  17-20). 

IX.    The  Seven  Bcnvls  of  Wrath  (xv.  i — xvi.  21). 

50.  The  Vision  of  the  Seven  Angels  (xv.  i). 

51.  The  Song  of  the  Victors  (xv.  2-4). 

52.  The  S«ven  Angels  receive  Seven  Bowls  of  Wrath  (xv.  5-8). 

53.  The  First  Bowl  of  Wrath  (xvi.  i,  2). 

54.  The  Second  Bowl  of  Wrath  (xvi.  3). 

55.  The  Third  Bowl  of  Wrath  (xvi.  4-7). 

56.  The  Fourth  Bowl  of  Wrath  (xvi.  8,  9). 

57.  The  Fifth  Bowl  of  Wrath  (xvi.  10,  11). 

58.  The  Sixth  Bowl  of  Wrath  (xvi.  12-16). 

59.  The  Seventh  Bowl  of  Wrath  (xvi.  17-21). 

X.    The  Vision  of  the  Harlot  and  the  Beast  (xvii.  1-18). 

60.  Description  of  the  Great  Harlot  (xvii.  1-6). 

61.  Explanation  of  the  Scarlet-Colored  Beast  (xvii;  7-14). 

62.  The  Mystery  of  the  Woman  (xvii.  15-18). 

XI.    The  Vision  of  the  Fall  of  Babylon  (xviii.  1-24). 

63.  The  Fall  of  Babylon  announced  (xviii.  1-3). 

64.  Warning  to  the  Saints  (xviii.  4-8). 

65.  The    Lament    of  Kings,    Merchants,    and  Mariners  over  the 

Fall  of  Babylon  (xviii.  9-19). 

66.  The  Angel  calls  upon  the  Inhabitants  of  Heaven    to  rejoice 

(xviii  20). 

67.  Symbolic  Proclamation  of  Babylon's  Fall  (xviii.  21-24). 

XII.    The  Vision  of  the  Second  Advent  (xix.  1-21). 

68.  The  Song  of  Triumph  in  Heaven  (xix.  1-8). 

69.  The  Blessedness  of  those  bidden  to  the  Marriage  Supper  of 

the  Lamb  (xix.  9). 

70.  The  Angel  forbids  John  to  worship  him  (xix.  10). 

71.  The  Vision  of  the  Second  Advent  (xix.  11-16). 

72.  The  Victory  over  the  Beast  and  the  False  Prophet  (xix.  17-21). 


INTRO  D  UC  TION.  Ixv 

XIII.  The  Events  Culminating  in  the  Final  Consummation  (xx.  1-15). 

73.  The  Binding  of  Satan  (xx.  x-3). 

74.  The  Millennial  Kingdom  of  Christ  (xx.  4-6). 

75.  The  Final  Victory  over  Satan  (xx.  7-10). 

76.  The  Final  Judgment  of  the  Wicked  (xx.  11-15). 

XIV.  The  New  Heavens  and  the  New  Earth  (xxi.  i — xxii.  5). 

77.  The  Vision  of  the  New  Heavens  and  the  New  Earth  (xxi.  i-S). 

78.  The  Vision  of  the  New  Jerusalem  (xxi.  9-27). 

79.  The  Paradise  of  God  (xxii.  1-5). 

XV.   The  Epilogue  (xxii.  6-21). 

80.  An  Assurance  of  the  Truth  of  the  Apocalypse  (xxii.  6,  7). 

81.  The  Testimony  of  John  Himself  (xxii.  8,  9). 

82.  The  Final  Message  of  the  Angel  (xxii.  10,  11). 

83.  The  Testimony  of  Jesus  (xxii.  12-17), 

84.  Conclusion  (xxii.  18-21). 

This  analysis  and  the  interpretation  which  we  have 
been  led  to  adopt  shows  that  with  Hengstenberg,  Farrar, 
and  others,  we  divide  the  Apocalypse  into  Seven  Groups 
of  Visions,  of  which  the  five  following  the  Seven 
Epistles,  and  preceding  the  Final  Consummation,  by  a 
process  of  repetition  (or  recapitulation)  and  amplification, 
five  times  give  us  a  description  of  the  times  of  Anti- 
christ and  the  Second  Coming  of  Christ,  or  blended 
with  it  a  description  of  the  Final  Consummation.  These 
various  groups  of  Visions  may  therefore  be  arranged  as 
follows : 

1.  The  Visions  of  the  Seven  Epistles  (i. — iii). 

2.  The  Visions  of  the  Seven  Seals  (iv. — viii.  i). 

3.  The  Visions  of  the  Seven  Trumpets  (viii.  2 — xi.  iS). 

4.  The  Visions  culminating  in  the  Harvest  and  Vintage  (xii. — xiv.). 

5.  The  Visions  of  the  Seven  Bowls  of  Wrath  (xv.,  xvi.). 

6.  The  Visions  of  the  Doom  of  the  Foes  of  Christ  (xvii. — xx.) 

7.  The  Visions  of  the  New  Heavens  and  New  Earth  (xxi.,  xxii.). 


THE  REVELATION 

OF 

ST.    JOHN   THE   DIVINE 


CHAPTER  I. 

I.  The  Inscription  (i.  1-3). 

The  first  three  verses  may  be  regarded  as  the  super- 
scription to  the  whole  book,  setting  forth  the  prophetic 
character  of  the  Apocalypse  and  commending  it  to  the 
Church.  In  this  Preface  we  have  a  statement  (i)  from 
whom  this  Revelation  comes  (i  :  i),  (2)  of  the  fidelity 
with  which  it  is  reported  (i  :  2),  and  (3)  of  the  blessing 
which  follows  a  faithful  reception  of  the  same  (i  :  3). 

I.  The  Revelation  of  Jesus  Christ,  which  God  gave  him  to  shew  unto 
his  servants,  even  the  things  which  must  shortly  come  to  pass  :  and  he  sent 
and  signified  it  by  his  angel  unto  his  servant  John. 

The  Revelation.  The  Greek  work  is  Apocalypse,  whence 
the  name  so  often  given  to  this  book.  This  word  is  fre- 
quently used  in  the  N.  T.  and  means  the  uncovering  or 
unveiling  of  what  was  before  concealed.  Nothinsr  is 
gained  by  those  interpreters  who  wrongly  insist  that 
"the  Revelation  of  Jesus  Christ,  which  God  gave  him," 
means  "  the  appearing  of  Christ,"  His  Second  Advent, 
His  Parousia,  for  this  is  the  great  theme  of  the  whole 
book,  and  it  is  concerning  this  that  this  Revelation  is 
made  by  Jesus  Christ  through  an  angel  unto   John.     Of 

I 


a  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [i.  i. 

Jesus  Christ.  It  is  Jesus  Christ,  the  risen  and  ascended 
Lord,  who  makes  this  revelation  to  John,  for  it  is  Christ's 
distinctive  office  as  a  prophet  to  make  known  to  the 
Church  the  mysteries  of  God  (Matt.  1 1  :  27).  Which 
God  gave  him.  At  the  time  when  Christ  ascended  on 
high,  and  according  to  His  human  nature  was  exalted  at 
the  right  hand  of  God, — when  the  Father  "  made  him  to 
sit  at  his  right  hand  in  the  heavenly  places,  far  above  all 
rule,  and  authority,  and  powsr,  and  dominion,  .  .  .  and 
put  all  things  in  subjection  under  his  feet,  and  gave  him 
to  be  head  over  all  things  to  the  church"  (Eph.  i  :  21, 
22).  This  does  not  in  any  way  conflict  with  Christ's 
statement  as  recorded  in  Matt.  24:36;  Mark  13:32. 
It  was  in  His  state  of  humiliation,  speaking  as  a  mere 
man,  that  Christ  tells  us  that  no  one  knoweth  the  day 
and  the  hour  of  the  Second  Coming  of  the  Son  of  man, 
"  not  even  the  angels  of  heaven,  neither  the  Son  "  (ac- 
cording to  His  human  nature  in  the  state  of  humiliation), 
"  but  the  Father  only."  But  it  is  different  now  in  His 
state  of  exaltation,  for  Christ  has  now  entered  upon  the 
full  use  of  all  the  divine  attributes,  so  that  now  His 
human  nature  forever  participates  in  the  Omniscience  of 
His  divine  nature.  The  Father  as  the  First  Person  of 
the  Trinity  is  forever  the  fountain  of  all  knowledge,  grace, 
and  glory,  but  what  the  Father  has  He  gives  to  the  Son 
(John  5  :  26,  27).  We  are  not  to  suppose  that  the  Son 
in  His  exalted  and  glorified  condition  did  not  know  the 
things  here  revealed,  and  that  the  Father  by  a  special 
act  had  to  make  them  known  to  His  Son.  To  shew  unto 
his  servants.  Most  probably  Jiis  refers  to  Jesus  Christ, 
not  to  God.  In  this  case  servants  would  denote  all 
Christians,  and  not,  as  some  maintain,  the  propJiets  only. 
Even  the  things.  It  is  best  to  omit  even  as  in  the  margin 
of  R.  v.,  making  this  clause  the  direct  object  of  to  skew. 


I.  i]  CHAPTER  I.  2 

The  R.  V.  ill  the  text  regards  this  clause  as  a  further 
description  of  the  "  Revelation  which  God  gave,"  but  in- 
correctly.    Which  must  shortly  come  to  pass.     The  two 

Greek  words  translated  shortly  have  been  the  cause  of 
much  discussion.  The  Preterists,  who  maintain  that  the 
predictions  of  this  whole  book  were  fulfilled  within  a 
comparatively  short  time  after  the  Apostle  wrote,  insist 

that  their  interpretation  is  already  corroborated  here for 

it  is  distinctly  stated  that  these  things  must  shortly,  i,  e. 
before  long,  come  to  pass.     Many  of  the  Historical  School, 
who  look  upon  the  series  of  visions  as  embodying  a  con- 
tinuous history  from  the  Ascension  to  the  Second  Advent, 
accepting  this  translation.?//^/-//;/,  interpret,  "before  long," 
i.  e,  as  time  is  computed  by  God  understood  in  the  light 
of  2  Pet.  3  :  8, — not  that  the  events  are   close  at  hand, — 
and  reference  is  made  to  the  same  Greek  words  translated 
speedily  in  Luke    i8  :  8,  where  the  context  shows  that 
long   delay   is   implied.     Some  of  the  Historical    Inter- 
preters and  most  of  the   Futurists  insist  that   we  should 
translate  quickly,  i.  e.  swiftly,  as  referring  to  the  rapidity 
with  which  the  events  prophesied,  at  the  appointed  time, 
shall  come  to  pass.     Alford  is  probably  right  when  he 
observes  "  that  these   words  cannot  with   any  fairness  be 
used  as   furnishing  a  guide  to  the  interpretation  of  the 
prophecy.     They  are  far  rather  to  be   regarded  as  a  pro- 
phetic formula,  .  .  .  used  in  order  to  teach  us  how  short 
our  time,  and  tlie  time  of  this  our  world,  is."     He  sent. 
That  is,  Jesus  Christ  sent.     And  signified  it.     Not    it 
the  Revelation,  but  better,  as  in  the  margin  of  the  R.  V., 
them,  i.  e.  "the  things  which  must  shortly  come  to  pass." 
MiLLlGAN :  "  The   word    signified  must    be    allowed  to 
stand  in  all  its  own  obsolute  solemnity  and  force.     It  is 
by  no  means  improbable  that  in  this  word  there  is  special 
reference  to  'signs,'  to  the  figures  which  are  to  be  used 


4  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [i.  2. 

in  the  book,  and  which  need  to  be  interpreted.  The 
word  may  indicate  not  only  prophetic  intimation  (John 
12  :  33;  18  :  32;  21  :  19;  Acts  ii  :  28),  but  the  manner 
in  which  such  intimation  was  usual  among  the  prophets 
(see  especially  Ezekiel  and  Zechariah),  that  is,  by  '  signs,' 
significant  acts,  and  parabolic  words."  By  his  angel. 
Just  as  the  law  was  given  "  through  angels,"  by  the  hand 
of  Moses  (Gal.  3  :  19),  and  as  Daniel  and  Zechariah  re- 
ceived interpretations  of  their  visions  through  angels 
(Dan.  8  :  16;  9  :  21  ;  10  :  ii,  etc.  ;  Zech.  i  :  19  ;  etc.),  so 
this  whole  revelation  was  given  to  John  through  media- 
tion, though  only  here  and  there  does  an  angel  actually 
appear  as  the  interpreting  angel  (17:1,7;  19  :  9  ;  21  :  9  ; 
etc.),  and  it  is  difficult  to  decide  whether  one  particular 
angel  acts  as  interpreter,  or  whether  different  angels  act 
as  spokesmen  throughout  the  book.  Unto  his  servant 
John.  The  Apostle  John  who  wrote  this  prophecy.  See 
Introductioji. 

2.     Who  bare  witness  of   the   word   of  God,    and  of  the  testimony  of 
Jesus  Christ,  even  of  all  things  that  he  saw. 

John  does  not  here  refer  to  his  Gospel,  as  some  main- 
tain, but  he  uses  "  the  epistolary  aorist,"  in  the  sense 
"  who  bears  witness,"  in  this  present  work.  John  here 
gives  us  a  guarantee  of  the  faithfulness  with  which  this 
revelation  made  to  him  has  been  recorded.  This  proph- 
ecy is  called  the  word  of  God,  because  it  proceeds  from 
God,  and  the  testimony  of  Jesus  Christ,  because  He  as 
"a  faithful  witness"  (i  :  5  ;  3  :  14)  made  it  known  to 
John.  Wordsworth  :  "  St.  John  thus  intimates  that 
what  he  writes  in  the  Apocalypse  is  not  from  himself, 
but  from  God ;  that  it  is  not  from  any  private  imagina- 
tion, but  that  it  is  the  testimony  of  Christ  ;  and  that  he 
writes  whatever  he  saw  in  the  visions  of  God." 


I.  3,  4.]  CHAPTER  I.  5 

3.  Blessed  is  he  that  readeth,  and  they  that  hear  the  words  of  the  proph- 
ecy, and  keep  the  things  which  are  written  therein  :  for  the  time  is  at 
hand. 

The  Apostle  pronounces  a  blessing  upon  two  classes  of 
persons  :  (i)  upon  the  public  reader  in  the  church  or  con- 
gregation, whom  he  regards  faithful,  and  (2)  upon  those 
who  hear  and  mind  the  things  of  this  prophecy.  Just  as 
the  Law  and  the  Prophets  had  been  read  in  the  synagogue, 
so  the  Gospels  and  Epistles  came  to  be  read  in  the 
Churches  generally,  in  the  course  of  the  second  century. 
To  keep  the  things  which  are  written  in  this  prophecy  is 
to  observe  them  in  such  a  way  that  our  practical  conduct 
shall  be  governed  by  them.  He  that  readeth,  and  they 
that  hear,  are  only  blessed  if  they  mind  "  the  several  ex- 
hortations to  repentance,  faith,  patience,  obedience, 
prayer,  watchfulness,  stedfastness,  which  are  scattered  up 
and  down  in  the  prophecy  "  (Alford).  For  the  time 
is  at  hand.  The  appointed  time  when  these  things  shall 
come  to  pass. 

2.  The  Salutation  (i.  4-8). 

This  salutation  divides  itself  into  three  parts  :  (i)  the 
address  and  greeting  to  the  Seven  Churches  of  Asia  (i  :  4, 
5«);  (2)  a  doxology  of  adoration  (i  :  5^,6);  (3)  the  an- 
nouncement of  Christ's  glorious  victory  at  His  coming, — 
the  great  theme  of  the  book  (1:7,  8). 

4.  John  to  the  seven  churches  which  are  in  Asia:  Grace  to  you  and 
peace,  from  him  which  is  and  which  was  and  which  is  to  come  {which 
cometh) ;  and  from  the  seven  Spirits  which  are  before  his  throne. 

These  seven  churches  are  named  in  i  :  1 1.  By  Asia  is 
meant  Proconsular  Asia  (i  Cor.  16  :  19),  the  western  part 
of  what  we  now  call  Asia  Minor.  Its  capital  was  Ephesus, 
where  John  resided  after  70  A.  D.,  and  exercised  his  ofifice 
of  oversight  over  the  neighboring  churches.     There  were 


6  THE  REV  EL  A  TION  OF  ST.  JOHN.  [i.  4. 

more  than  seven  churches  in  this  district,  but  John  evi- 
dently had  special  oversight  over  these,  Tertullian 
already  calls  our  attention  to  the  fact  that  if  we  trace  the 
history  of  their  origin  we  shall  find  that  John  was  the 
founder  of  most  of  them.  Seven  is  the  number  of  per- 
fection, and  many  commentators  consider  these  seven 
churches  to  represent  "  the  Holy  Church  throughout  all 
the  world."  Chrysostom  writes,  "  The  seven  churches 
are  all  churches  on  account  of  the  seven  Spirits."  Au- 
gustine maintains  "  that  by  the  seven  is  signified  the  per- 
fection of  the  Church  universal  ;  and  that  by  writing  to 
the  seven  he  shows  the  fulness  of  one."  "  Through  these 
seven  churches," says  Bede,  "he  writes  to  every  church. 
For  by  the  number  seven  is  denoted  universality."  We 
may,  at  least,  with  the  devout  Isaac  Williams,  affirm  that 
John  writes,  "first  to  the  seven  metropolitan  churches, 
and  in  them  to  all  the  other  churches  in  the  Lydian  Asia, 
the  patriarchate  of  St.  John  ;  and  from  thence  to  all 
churches  then  in  the  world  ;  and  thence  to  those  of  all 
time."  Grace  to  you  and  peace.  All  spiritual  blessings 
have  their  source  in  \.\\q grace  oi  God,  and  the  effect  of  the 
reception  of  divine  grace  is  that  state  of  blessedness  known 
2& peace.  So  also  in  i  Pet.  i  :  2  ;  2  Pet.  i  :  2  ;  2  John  3,  in 
which  latter  passage  "  mercy  "  is  added.  From  him  which 
is  and  which  was  and  which  is  to  come.  The  grammatical 
inaccuracy  in  the  Greek  here,  after  a  preposition  govern- 
ing the  genitive,  adds  to  the  sublimity  of  the  language. 
The  Father  is  here  described  by  a  paraphrase,  reminding 
us  of  Ex.  3  :  14,  as  He  ivJio  is  and  He  zvJio  zvas  and  He 
who  cojnes.  The  whole  phrase  is  used  as  an  indeclinable 
noun,  the  name  of  Him  who  is  absolute  and  unchangeable. 
It  is  highly  probable  that  God  the  Father  is  here  described 
in  His  covenant  relation  to  His  people  as  Jehovah.  On 
the  clause  tvhich  is  to  come,  MiLLlGAN    remarks:    "  God 


I.  sa.]  CHAPTER  1.  7 

is  here  contemplated  as  the  redeeming  God,  and  that  as 
such  He  comes,  and  will  come,  to  His  people.  The  Son 
is  never  alone  even  as  Redeemer.  .  .  .  When  He  comes 
the  Father  comes,  according  to  the  promise  of  Jesus 
(John  14  :  23).  As,  therefore,  throughout  this  whole 
book  the  Son  is  the  '  coming '  One,  so  the  same  term  is 
here  properly  applied  to  the  Father."  And  from  the 
seven  Spirits.  These  seven  Spirits  which  are  before  His 
throne  (3:1:4:5;  5:6)  represent  the  Holy  Spirit  as 
seven-fold  in  His  operations,  because  in  the  One  Spirit  is 
all  fulness  and  perfection.  Compare  the  "  seven  eyes  " 
of  Zech.  3  :  9  ;  4  :  10.  It  is  said  that  they  are  "  before 
his  throne,"  because  connected  with  God's  authority  and 
government.  DUESTERDIECK :  "  These  seven  Spirits 
belong  to  God  and  Christ  Himself  in  a  way  other  than 
can  be  conceived  of  any  creature.  But  they  cannot  be 
regarded  mere  attributes.  .  .  .  Essentially,  nothing  else 
can  be  understood  than  'the  Spirit'  who  speaks  to  the 
churches  (2  :  7,  li,  29),  and  the  Spirit  of  Christ  (3:1; 
5  :  6)  whomakes  men  prophets  (see  also  14  :  13  ;  22  :  17)." 
Alford  :  "  The  seven  Spirits  betoken  the  completeness 
and  universality  of  working  of  the  Holy  Spirit,  as  the 
seven  churches  typify  and  indicate  the  whole  Church." 
These  seven  Spirits  are  not  the  seven  principal  angels 
(Gabriel,  Michael,  Raphael,  Uriel,  Sealthiel,  Jehudiel, 
Barachiel),  as  has  been  inferred  by  some. 

5^.  And  from  Jesus  Christ,  who  is  the  faithful  witness,  the  firstborn  of 
the  dead,  and  the  ruler  of  the  kings  of  the  earth. 

This  greeting  to  the  seven  churches  is  given  in  the 
name  of  the  three  Persons  of  the  Trinity,  first  from  the 
Father,  then  from  the  Holy  Spirit,  and  here  the  saluta- 
tion is  from  the  Son.  We  might  have  expected  the  Son 
to  be  spoken  of  before  the  Spirit,  but  the  reason  the  Son 
is  placed  last  is  because  John  wishes  to  call  especial  at- 


8  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [i.  5^,  6. 

tention  to  the  works  of  the  Son,  and  His  Coming  in 
glory  (i  :  5-8),  the  great  theme  of  the  book.  Three 
things  are  here  afifirmed  of  the  risen  and  exalted  Lord. 
Who  is  the  faithful  witness.  The  insertion  of  ivJio  is  in 
the  text  indicates  that  we  have  here  another  grammati- 
cal peculiarity,  all  the  three  designations  of  Christ  being 
in  the  nominative.  This  gives  prominence  to  these 
three  titles  given  to  our  Lord.  Christ  was  indeed  d,  faith- 
ful witness  while  on  earth  and  sealed  His  testimony  by 
His  death  as  a  faithful  martyr,  but  it  is  probably  better  to 
refer  this  title  Jiere  to  His  exalted  condition,  for  all  three 
titles  refer  to  His  glorified  state.  Christ's  witness  is  the 
absolute  truth  of  God,  and  whatever  He  has  revealed 
to  John  will  most  surely  come  to  pass  (3  :  14;  19:  11  ; 
21  :  5  ;  22  :  6).  The  firstborn  of  the  dead.  St.  Paul 
speaks  of  the  risen  Christ  as  "the  firstfruits  of  them  that 
are  asleep"  (i  Cor.  15:20),  "the  firstborn  from  the 
dead"  (Col.  i  :  18),  and  as  Christ  is  now  "  alive  for  ever- 
more and  has  the  keys  of  death  and  of  Hades  "  (i  :  18), 
this  title  reminds  believers  of  the  glorious  fact  that  Christ 
will  also  raise  them  from  the  dead  (John  6  :  40,  44,  54;  i 
Cor.  6  :  14  ;  2  Cor.  4  :  14).  The  ruler  of  the  kings  of  the 
earth.  Christ  indeed  attained  this  kingly  powerthrough 
His  death  and  resurrection  at  the  time  of  His  exaltation 
(Matt.  28  :  18  ;  Phil.  2:9-11;  Eph.  i  :  20-23),  but  the 
manifestation  of  this  will  take  place  at  the  time  of  the 
Second  Advent  (6:15;  17  :  14;  19  :  16).  Compare  Ps. 
89  :  27  ;  Isa.  55:4.  In  the  three  titles  given  to  Christ  in 
this  verse  we  may  see  a  reference  to  His  three-fold  office 
as  prophet,  priest,  and  king. 

^b,  6.  Unto  him  that  loveth  us,  and  loosed  us  from  our  sins  by  his 
blood;  and  he  made  us  to  be  z.  kingdom,  to  be  priests  unto  his  God  and 
Father;  to  him  be  the  glory  and  the  dominion  for  ever  and  ever.     Amen. 

The  Apostle  now  breaks  forth  in  a  doxology  of  praise 


1.  sb,  6.]  CHAPTER  I.  9 

to  Christ  for  His  inestimable  love  for  us.  That  loveth 
us.  Christ  loves  us  now  even  amidst  the  glory  of  His 
exalted  state,  and  this  love  continues  forever.  And 
loosed  us  from  our  sins.  The  aorist  points  to  a  definite 
time  when  this  took  place.  It  was  when  Christ  pur- 
chased us  with  His  blood  (5  :  9)  by  His  death  on  the 
cross.  See  notes  on  i  Pet.  i  :  18,  19;  2  :  24.  The  read- 
ing zvashed'xs  not  so  well  attested,  although  there  is  only 
the  difference  of  one  letter  between  the  two  original  Greek 
words.  If  this  were  the  true  reading,  this  washing  from 
our  sins  would  have  taken  place  at  the  time  of  our  bap- 
tism. He  made  us  a  kingdom.  The  change  from  the 
participial  to  the  direct  construction  is  after  a  Hebrew 
idiom.  It  is  not  said  here  that  believers  are  made 
"kings,"  but  we  are  made  "a  kingdom."  This  is  the 
correct  reading.  Collectively  believers  form  the  kingdom 
of  God.  On  the  Futurist  conception  of  the  kingdom  see 
Excursus  I.  The  Apostle  now  passes  to  the  individual 
designation  of  believers, — they  are  priests  unto  his  God 
and  Father.  In  the  kingdom,  sharing  its  privileges,  each 
Christian  is  3.  priest.  So  likewise  Peter  (quoting  exactly 
the  Greek  of  Ex.  19  :  6,  which,  however,  is  a  correct  ren- 
dering of  the  Hebrew  a  kingdom  of  priests)  speaks  of  a 
royal  priesthood,  calling  it  royal,  because  the  Church  is  a 
kingdom,  of  which  all  the  members  are  priests.  See  also 
Rev.  5  :  10.  For  the  nature  of  this  Universal  Priesthood 
of  believers  see  notes  on  i  Pet.  2  :  5.  DUESTERDIECK : 
"  The  priesthood  of  all  the  redeemed  lies  in  this,  that  they 
come  immediately  to  God,  offer  to  Him  their  prayers, 
and  further  give  themselves  peculiarly  to  Him  in  holy 
obedience  and  spiritual  service."  To  him  be  the  glory 
and  the  dominion.  Ascribed  to  Jesus  Christ.  This 
two-fold  doxology  becomes  three-fold  at  4  :  11,  four- 
fold at  5  :   13,  and  seven-fold  at  7  :  12,   the  article  in 


10  THE  REVELATION  OF  ST.  JOHN.  [l.  7. 

each   case  preceding  each  noun,  thereby  expressing  uni- 
versaUty. 

7.  Behold,  he  cometh  with  the  clouds ;  and  every  eye  shall  see  him, 
and  they  which  pierced  him ;  and  all  the  tribes  of  the  earth  shall  mourn 
over  him.     Even  so.  Amen. 

Behold,  he  cometh  with  the  clouds.  A  graphic  pro- 
phetic summary  of  the  contents  and  great  theme  of  the 
Apocalypse.  This  is  the  coming  to  judgment  prophesied 
of  in  Dan.  7:13,  and  so  clearly  foretold  by  Christ  Him- 
self (Matt.  24  :  29,  30  :  Mark  1 3  :  26 ;  Luke  21  :  27,  "  Im- 
mediately after  the  tribulation  of  those  days  .  .  .  they 
shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven 
with  power  and  great  glory").  Compare  also  Mark 
r4  :  62  ;  Matt.  26  :  64.  His  coming  "  with  the  clouds  " 
does  not  denote  so  much  the  glory  of  His  coming  as  the 
terror  of  that  Great  Day.  It  is  an  unquestionable  fact  that 
the  coming  of  Christ  is  here  described  as  a  visible  appear- 
ance in  connection  with  great  events  taking  place  on  the 
visible  world.  Every  eye  shall  see  him.  For  He  shall 
come  openly  and  visibly  (Matt.  24  :  30 ;  Acts  i  :  11). 
Absolutely  all  will  see  Him,  believers  and  unbelievers 
(Matt.  25  :  32),  the  living  (Luke  18  :  7,  8)  and  the  dead  (i 
Thess.  3  :  13),  but  here  John  especially  refers  to  the  fact 
that  all  unbelievers,  with  shame,  confusion,  and  terror, 
shall  behold  Christ  at  His  coming  to  judgment.  They 
which  pierced  him.  "Those  who  were  His  murderers, 
whether  the  Jews  who  delivered  Him  to  be  crucified,  or 
the  Romans  who  actually  inflicted  His  death  "  (Alford). 
Ebrard  thinks  the  reference  is  to  converted  Israel,  which 
is  probably  the  true  explanation.  Indirectly  this  state- 
ment is  based  upon  John  19  :  37  and  Zech.  12  :  10.  The 
fact  that  John  in  these  two  passages  {liere  and  John 
19  :  37)  deliberately  rejects  the  reading  of  the  Greek 
Bible  and  renders  the  original  Hebrew  of  Zech.  12  :  10 


I-  8]  CHAPTER  /.  ,  I 

by  the  same  Greek  word,  is  almost  a  demonstration  of 
the  common  authorship  of  the  Gospel  and  the  Apoca- 
lypse.    And   all   the  tribes  of   the   earth  shall  mourn. 

That  is,  all  the  unbelieving  Gentiles  on  the  earth  at  the 
time  of  Christ's  coming  to  destroy  Antichrist.  This 
mourning  and  wailing  shall  be  one  of  dismay,  in  fear  for 
themselves  in  regard  to  the  consequences  of  His  coming, 
not  of  penitence.  So  also  Matt.  24  :  30.  Milligan 
rightly  remarks  that  this  whole  verse  "  corresponds  with 
the  object  of  the  book,  and  the  coming  of  Jesus  is  de- 
scribed as  that  of  One  who  comes  to  overthrow  His  ad- 
versaries and  to  complete  His  triumph."  Even  so,  Amen. 
The  fulfilment  is  doubly  assured,— the  Greek  and  Hebrew 
forms  being  united  as  in  2  Cor.  i  :  20.  This  strong  as- 
severation answers  to  the  "  Thus  saith  the  Lord  "  of  the 
propliets. 

8.     I  am  the  Alpha  and  the  Omega,  saith  the  Lord  God,  which  is  and 
which  was  and  which  is  to  come,  the  Almighty. 

Alford,  although  granting  that  it  is  our  Lord  who 
speaks  in  i  :  17  and  22  :  13,  maintains  that  we  must 
understand  these  words  as  being  uttered  by  the  Eternal 
Father,  on  account  of  the  titles  here  given  to  God. 
Probably,  however,  it  is  better  to  ascribe  them  to  the 
Lord  Jesus,  who  here  identifies  Himself  with  the  Lord 
Jehovah  the  God  of  Hosts  of  the  O.  T.,  so  that  these 
words  are  spoken  by  Him  of  Himself,  as  undoubtedly 
they  are  in  22  :  13.  Nor  need  we  be  surprised  that  He  who 
is  of  one  essence  with  the  Father  should  afifirm  of  Him- 
self these  divine  titles.  WORDSWORTH  :  "  These  words, 
applied  by  Christ  to  Himself  (21  :  6:  22  :  13  ;  i  :  17,  18), 
and  compared  with  the  declarations  of  Jehovah  (Lsa.  41  : 
4;  44  :  6;  48  :  12),  are  also  a  plain  assertion  of  Christ's 
divinity  and  co-eternity  with  the  Father."  The  Alpha 
and  the  Omega.     The  first  and  last  letters  of  the  Greek 


12  THE  RE  VELA  TION  OF  ST.  JOHN.  [i.  9. 

alphabet,  denoting  "the  first  and  the  last"  (i  :  17;  22: 
13),  "  the  beginning  and  the  end  "  (21  :  6;  22  :  13).  All 
that  can  be  said  is  said  when  Jehovah  has  spoken.  The 
Almighty.  This  title  occurs  nine  times  in  the  Apoca- 
lypse;  elsewhere  in  the  N.  T.  only  2  Cor.  6  :  18.  The 
same  Greek  word  is  used  in  the  Greek  Bible  to  translate 
Shaddai  (Job  5:17)  and  Elohe  Tscbhaoth,  God  of  hosts 
(Jer.  5  :  14;  15  :  16;  44  :  7;  Amos  3  :  13;  4  :  13).  This 
eighth  verse  only  emphasizes  the  certainty  of  the  fulfil- 
ment of  verse  7,  that  Christ  shall  be  victorious  over  all 
His  enemies. 

3.  The  Place  and  Time  of  the  Vision  (i.  9-1 1). 

The  Introductory  Vision  (i  :  9-20)  readily  divides  itself 
into  three  parts,  (i)  the  statement  of  the  place  and  time 
of  the  Vision  (i  :  9-1 1),  (2)  the  description  of  the  appear- 
ance of  Christ  in  His  Glory  (i  :  12-16),  and  (3)  the  com- 
mission given   to  John  by  Christ   Himself  (i  :  17-20). 

9.  I  John,  your  brother  and  partaker  with  you  in  the  tribulation  and 
kingdom  and  patience  which  are  in  Jesus,  was  in  the  isle  that  is  called 
Patmos,  for  the  word  of  God  and  the  testimony  of  Jesus. 

I  John.  So  also  22  :  8,  after  the  prophetic  style  of 
Daniel  (9:2;   12  :  5).     In  the  tribulation  and    kingdom. 

The  fellowship  of  John  with  his  readers  was  not  simply 
an  outward  one,  but  in  Jesus,  and  this  implied  that  as  true 
believers  both  the  readers  as  well  as  John  himself  were 
experiencing  that  "  in  the  world  ye  have  tribulation  " 
(John  16  :  33),  and  "that  through  many  tribulations  we 
must  enter  into  the  kingdom  of  God  "  (Acts  14  :  22). 
The  order  of  words  and  the  construction  are  peculiar, 
but  although  the  kingdojn  in  a  certain  sense  has  already 
come,  the  thought  of  John  here  evidently  is,  the  tribula- 
tion is  present,  the  kingdom  in   its  blessed  fulness    ia 


I.  10.]  CHAPTER  I.  13 

still  future,  and  they  who  would  attain  it  must  endure 
with  patience.  We  are  reminded  of  the  exhortation  of 
James,  "  Be  patient  therefore,  brethren,  until  the  coming 
of  the  Lord.  .  .  .  Stablish  your  hearts :  for  the  coming 
of  the  Lord  is  at  hand."  (See  notes  on  James  5  :  7,  8.) 
Only  hearts  strong  and  steadfast  in  the  faith  can  endure 
tribulation  and  wrong  patiently,  with  longsuffering. 
Patmos.  A  rocky  island,  one  of  the  Sporades,  lying  in 
that  part  of  the  ^gean  called  the  Icarian  Sea,  about  30 
miles  from  land,  just  visible  from  Miletus.  The  Apostle 
John  was  banished  to  this  island  during  the  last  year  of 
the  reign  of  Domitian  (81-96  A.  D.),  probably  to  work 
in  the  mines,  evidently  marble  quarries, — from  which 
he  was  recalled  to  Ephesus  the  year  following  by  the 
Emperor  Nerva.  For  the  word  of  God.  This  does  not 
mean,  as  so  many  moderns  would  have  us  believe,  that 
John  went  to  Patmos  for  the  purpose  of  receiving  this 
revelation,  or  for  the  purpose  of  preaching  the  Gospel. 
The  construction  is  the  same  as  in  6  :  9  ;  20  :  4,  and 
there  can  be  but  one  true  meaning.  We  have  here  a 
plain  statement  of  w^hat  was  the  cause  of  John's  exile. 
It  was  because  he  had  been  faithful  in  proclaiming  "  the 
word  of  God  and  the  testimony  of  Jesus." 

10.  I  was  in  the  Spirit  on  the  Lord's  day,  and  I  heard  behind  me  a  great 
voice,  as  of  a  trumpet. 

I  was  in  tlie  Spirit.  That  is,  fell  in  a  state  of  ecstasy. 
Four  times  do  we  meet  with  this  expression  in  the 
Apocalypse,  and  always  at  a  crisis  in  the  development  of 
the  visions  {here ;  4:2;  17:3;  21  :  10).  Christ  speaks 
of  David  "in  the  Spirit  "  (Matt.  22  :  43),  "  in  the  Holy 
Spirit  "  (Mark  12  :  36),  calling  Him  Lord,  and  to  be  i)i 
the  Spirit  is  evidently  the  same  as  being  in  that  ecstatic 
state  in  which  Peter  was,  when  "  in  a  trance  he  saw  a 
vision"   (Acts    10  :  10,   11  ;   11:5),  into  which   Paul  fell 


14  THE  REVELATION  OF  ST  JOHN.  [i.  ii. 

while  praying  in  the  temple  at  Jerusalem  (Acts  22  :  17), 
and  in  which  he  was  when  "  he  was  caught  up  into 
Paradise,  and  heard  unspeakable  words"  (2  Cor.  12  :  4). 
On  the  Lord's  day.  Undoubtedly  here  used,  though  for 
the  first  time,  to  designate  the  first  day  of  the  week,  the 
day  of  the  Lord's  Resurrection.  Many  of  the  Early 
Fathers  used  the  Greek  expression,  here  employed,  of 
the  first  day  of  the  week.  Futurists  only  injure  their 
cause  when  they  insist  that  this  expression  refers  to  "  the 
Day  of  the  Lord's  Coming."  It  raises  the  suspicion  that 
all  their  arguments  rest  on  no  firmer  foundation.  It  is 
surprising  that  any  Greek  scholar  should  ever  be  found 
to  agree  with  them.  I  heard  behind  me.  So  also  Ezek. 
3  :  12,  "Then  the  spirit  lifted  me  up,  and  I  heard  behind 
me  the  voice  of  a  great  rushing."  DUESTERDIECK  sug- 
gests that  beJiind  me  refers  *' to  the  unexpected,  surpris- 
ing utterance  of  the  divine  voice."  A  great  voice. 
This  loud  voice  was  like  the  sound  of  a  trumpet. 
MiLLIGAN  maintains  that  this  trumpet  is  not  the 
trumpet  of  festal  proclamation  (Num.  10  :  10;  Joel  2  : 
15),  but  the  trumpet  of  war  and  judgment,  "  therefore 
not  merely  one  with  a  strong  and  clear  sound,  but  with 
a  sound  inspiring  awe  and  terror,  and  corresponding  in 
this  respect  to  the  distinguishing  characteristic  of  the 
Lord  in  the  further  details  of  the  vision." 

II.  Saying,  What  thou  seest,  write  in  a  book,  and  send  //  to  the  seven 
churches;  unto  Ephesus,  and  unto  Smyrna,  and  unto  Pergamum,  and  unto 
Thyatira,  and  unto  Sardis,  and  unto  Philadelphia,  and  unto  Laodicea. 

Saying.     We    have    a    right    to    infer  that   this  voice 

comes    from   Christ    Himself  (i  :  17,    18).       What   thou 

seest.     All  the  visions  which   Christ   gave  to  John   and 

which    are    recorded    in    this    book.     Write    in    a  book. 

Twelve    times    is    the    command    given    to  John    in    the 

Apocalypse  to  write  {here;  i  :  19;  2  :  i,  8,  12,  18  ;  3:1, 


I.  12.]  CHAPTER  I.  15 

7,  14;  14  :  13  ;  19  :  9  ;  21:5),  and  there  is  no  reason 
why  John  should  not  have  written  down  these  visions  at 
the  time  that  he  received  them.  Send.  When  the  roll 
is  written,  covering  the  whole  contents  of  the  Apocalypse, 
it  is  to  be  sent  to  the  Seven  Churches.  The  seven 
churches  are  named  in  the  order  in  which  a  messencrer 
starting  from  Patmos  or  from  Ephesus  would  successively 
visit  them, — going  north  from  Ephesus  to  Smyrna  and 
Pergamum,  then  inland  to  Thyatira,  southward  to  Sardis, 
and  southeasterly  to  Philadelphia  and  Laodicea.  These 
seven  churches,  though  historical,  evidently  represent  the 
universal  Church  in  all  countries  and  ages.  See  notes  on 
I  :4. 

4.  The  Vision  of  the  Son  of  Man  (i.  12-16). 

12.  And  I  turned  to  see  the  voice  which  spake  with  me.  And  having 
turned  I  saw  seven  golden  candlesticks. 

John  turns  round  to  see  the  one  who  uttered  the"  great 
voice,"  and  sees  seven  golden  candlesticks  or  lainpstands, 
and  Christ  Himself  in  the  midst  of  them  (i  :  13).  Prob- 
ably he  saw  the  lampstands  first,  and  then  the  form  of 
the  Lord  appeared  among  them.  In  the  tabernacle 
there  was  one  golden  candlestick  with  seven  branches 
(Ex.  25  :  31,  32),  although  it  seems  that  Solomon  had 
made  ten  for  the  Temple  (i  Kings  7  :  49).  Here,  how- 
ever, John  sees  seven  golden  candlesticks,  "  for  the  one 
golden  candlestick  of  the  Law  (Ex.  25  :  31  ;  Zech.  4  :  2) 
becomes  seven  in  the  Church  universal "  (Williams). 
There  is  nothing  here  to  indicate  whether  the  seven 
golden  candlesticks  of  the  Apocalypse  are  to  be  con- 
sidered as  single  or  as  seven-branched,  but  analogy  would 
suggest  the  latter.  Alford  :  "  Here  there  are  seven 
separate  candlesticks,  typifying  as  that  one  of  the  Taber- 


1 5  THE  REVELATION  OF  ST.  JOHN.  [i.  13. 

nacles,  the  entire  Church,  but  now  no  longer  bound 
together  in  one  outward  unity  and  one  place.  Each 
local  church  has  now  its  candlestick  to  be  retained  or  re- 
moved from  its  place  according  to  its  own  works."  These 
candlesticks  are  figures  of  particular  churches  throughout 
the  world,  together  making  the  Church  universal,  fed  by 
the  Oil  of  Holy  Scripture,  and  illuminating  the  world 
(After  Wordsworth). 

13.  And  in  the  midst  of  the  candlesticks  one  like  unto  a  {the)  son  {Son) 
of  man,  clothed  with  a  garment  down  to  the  foot,  and  girt  about  at  the 
breasts  with  a  golden  girdle. 

The  whole  description  of  these  verses  (i  :  13-16)  aims  to 
set  forth  the  majesty  and  glory  of  Christ's  appearance. 
In  the  midst  of  the  candlesticks.  To  typify  that  the 
candlesticks  (churches)  are  supplied  with  the  oil  of  divine 
grace  by  Christ  Himself,  from  whom  all  light-bearing 
power  comes,  and  who  is  present  with  His  churches,  and 
watches  over  them.  Like  unto  the  Son  of  man.  So 
Daniel  describes  Christ  (Dan.  7  :  13).  Probably  John  in 
vision  saw  Christ  standing,  not  walking,  as  in  2  :  i. 
Clothed  with  a  garment  down  to  the  foot.  A  garment 
of  supreme  dignity,  typifying  that  Christ  was  both  a 
High  Priest  and  a  King, — for  a  long  white  linen  robe, 
reaching  down  to  the  feet,  was  worn  by  priests  as  well  as 
by  kings.  We  are  reminded  of  the  prophecy  of  Zech- 
ariah  (6  :  12,  13),  "Behold,  the  man  whose  name  is  the 
Branch  ...  he  shall  sit  and  rule  upon  his  throne  ;  and 
he  shall  be  a  priest  upon  his  throne."  We  see  Christ 
here  as  the  King-Priest  arrayed  in  the  apparel  of  kingly 
and  priestly  dignity.  Girt  about  .  .  ,  with  a  golden 
girdle.  The  golden  girdle  may  typify  the  kingly  office. 
Probably  the  best  explanation  is  given  by  BOYD  CARPEN- 
TER :  "  The  girdle  is  not  around  the  loins,  as  though 
ready  for  action  and  toil  (Luke  12  :  35),  but  it  is  worn  as 


I.  14,  15]  CHAPTER  I.  17 

by  one  who  rests  from  toil  in  the  '  repose  of  sovereignty.' 
The  girdle  is  of  gold,  not  interwoven  with  gold,  as  was 
the  high  priest's  girdle  (Ex.  28  :  8),  but  pure  gold,  the  em- 
blem of  a  royal  presence.  Compare  Isa.  11:5;  Dan,  10  : 
5  ;  Eph.  6 :  14."  Possibly  Isa.  22:21  may  shed  some  light 
upon  this  passage,  "  I  will  clothe  him  with  thy  robe,  and 
strengthen  him  with  thy  girdle,  and  I  will  commit  thy 
government  into  his  hands."  MiLLIGAN  :  "  We  have 
before  us  not  only  a  Priest  but  a  King,  One  who  is  already 
a  Priest  upon  His  throne,  a  Priest  after  the  order  of  Mel- 
chizedek.     But  the  thought  of  the  King  is  prominent." 

14.  And  his  bead  and  his  hair  were  white  as  white  wool,  white  as  snow  ; 
and  his  eyes  were  as  a  flame  of  fire. 

White  as  white  wool,  as  snow.  Most  generally  inter- 
preted as  a  symbol  of  purity,  holiness,  and  glory  (Isa.  I  : 
18).  This  doubtless  is  true,  but  evidently  there  is  also  a 
reference  to  Christ  as  the  Eternal  One, "  the  first  and  the 
last"(i  :  17,  19),  for  the  same  attributes  are  here  ascribed 
to  Christ  as  Daniel  assigns  to  "The  Ancient  of  Days" 
(Dan.  7  :  9),  "  whose  eternity  is  designated  by  the  white- 
ness of  his  hair"  (DUESTERDIECK).  His  eyes  ...  a 
fiame  of  fire.  So  also  2:18;  19  :  12.  Fire  in  Scripture 
is  the  symbol  of  divine  wrath.  This  symbolizes  "  omnis- 
cience combined  with  holy  wrath  directed  against  all  that 
is  unholy  "  (DUESTERDIECK.) 

15.  And  his  feet  like  unto  burnished  brass,  as  if  it  had  been  refined  in  a 
furnace  ;  and  his  voice  as  the  voice  of  many  waters. 

Like  unto  burnished  brass.  The  exact  meaning  of  the 
Greek  word,  chalco-libanos,  here  used  is  not  certain, — prob- 
ably white  brass,  i.  e.  brass  heated  in  a  furnace  to  a 
white  heat.  The  whole  imagery  takes  us  back  to  Dan. 
10  :  6,  "  his  eyes  as  lamps  of  fire,  and  his  arms  and  his  feet 
like  in  color  to  burnished  brass,  and  the  voice  of  his 
2 


1 8  THE  REVELATION  OF  ST.  JOHN:  [i.  i6. 

words  like  the  voice  of  a  multitude."  Compare  also  Ezek. 
43  :  2,  "  And  behold,  the  glory  of  the  God  of  Israel  came 
from  the  way  of  the  east  :  and  his  voice  was  like  the 
sound  of  many  waters  ;  and  the  earth  shined  with  his 
glory."  MiLLIGAN  :  "  All  the  features  of  this  description 
are  those  of  majesty,  terror,  and  judgment, — white  .  .  . 
as  snoiv,  absolute  purity, — eyes  .  .  .  flame  of  fire,  pene- 
trating and  consuming  fire, — his  feet,  from  the  treading  of 
these  burning  feet  no  ungodly  of  any  nation  shall  escape, 
— the  voice  of  many  zvaters,  the  voice  not  simply  loud  and 
clear,  but  of  irresistible  strength  and  power,  a  voice  the 
rebuke  of  which  no  enemy  shall  be  able  to  withstand." 

1 6.  And  he  had  in  his  right  hand  seven  stars  :  and  out  of  his  mouth 
proceeded  a  sharp  two-edged  sword  :  and  his  countenance  was  as  the  sun 
shineth  in  his  strength. 

In  his  right  hand  seven  stars.  These  stars  represent 
"  the  angels  of  the  seven  churches."  See  notes  on  i  :  20. 
Christ  is  here  represented  as  holding  in  His  right  hand,  as 
His  own  property,  these  seven  stars  (2  :  i).  This  is 
written  for  the  consolation  of  believers  in  all  the  churches, 
for  Christ  will  protect  and  keep  His  own  (John  10  :  28). 
AlfORD  :  "  Now  that  He  holds  them  in  His  hand  (2  :  i), 
He  appears  as  their  Guardian,  their  Provider,  their  Nour- 
isher  ;  and,  we  may  add,  their  Possessor."  Out  of  his 
mouth  proceeded  a  sharp  two=edged  sword.     Also  2  :  16; 

19  :  15,21.  Compare  Isa.  ii  :  4,  "he  shall  smite  the  earth 
with  the  rod  of  his  mouth,  and  with  the  breath  of  his  lips 
shall  he  slay  the  wicked  ;  "  2  Thess.  2  :  8.  This  sword  is 
the  Word  of  God  which  proceeds  out  of  His  mouth  (Eph. 
6:17;  Heb.  4  :  12).  Many  see  in  the  tivo  edges  the  Law 
and  Gospel.  This  is  the  weapon  with  which  Christ  will 
subdue  His  enemies  (Rev.  2  :  16  ;  2  Thess.  2  :  8).  It  is 
probably  best  to  refer  this  passage  here  principally  to  the 
destroying  and  punishing  power  of  the  Word,  convicting, 


I.  17,  18.]  CHAPTER  I.  19 

judging,  and  condemning.  DUESTERDIECK  :  "  Of  the 
power  of  the  Word  of  God,  preached  by  Christ's  min- 
isters, striking  the  conscience  and  otherwise  divinely 
efficacious  (Heb.  4  :  12;  Eph.  6:  17),  there  is  nothing 
said  here.  The  sword  from  the  mouth  of  Christ  is  directed 
against  His  enemies  both  within  (2  :  12,  16)  and  without 
(19  :  15,  21)  the  Church."  His  countenance  ...  as  the 
sun  shineth.  His  face  shone  with  the  briUiancy  of  the 
sun,  when  its  hght  is  at  the  strongest.  The  dazzhng  glory 
of  the  Sun  of  Righteousness  is  intolerable  to  human  eyes. 
This  signifies  that  the  eyes  of  sinful  man  cannot  look 
upon  the  holiness  and  righteousness  of  the  Son  of  man 
when  He  comes  to  judgment. 

5.  The  Apostle's  Commission  (i.  17-20). 

17.  And  when  I  saw  him,  I  fell  at  his  feet  as  one  dead.  And  he  laid 
his  right  hand  upon  me,  saying,  Fear  not. 

As  one  dead.  The  effect  of  the  divine  appearance 
upon  John  was  one  of  mortal  terror  (Isa.  6:4;  Dan.  8  : 
17),  for  it  is  a  dreadful  thing  for  sinful  man  to  stand  face 
to  face  with  God.  He  laid  his  right  hand  upon  me. 
The  same  all-powerful  right  hand  which  held  the  stars, 
and  which  on  earth  had  brought  so  many  blessings,  also 
brought  assurance  and  comfort  to  John,  and  evidently 
raised  John  to  his  feet  (Ezek.  2  :  i,  2). 

18.  I  am  the  first  and  the  last,  and  the  Living  one  ;  and  I  was  dead,  and 
behold,  I  am  alive  for  evermore,  and  I  have  the  keys  of  death  and  of 
Hades. 

In  this  verse  we  have  three  clauses  describing  the 
glorious  attributes  which  belong  to  the  risen  and  glorified 
Christ.  The  first  clause,  I  am  the  first  .  .  .  and  the 
Living  one,  refers  to  the  eternal  pre-existence  of  the 
Son,  and  to  His  unchangeable  existence.  We  are  not  to 
explain  t lie  first  and  tJie  last  as  the  first  in  glory,  the  last 


20  THE  RE  VELA  TION  OF  ST.  JOHN.  [i.  i8. 

in  humiliation,  but  the  reference  is  to  His  eternity,  as  in 
Isa.  41  :  4  ;  44  :  6  ;  48  :  12.  The  expression  occurs  three 
times  in  the  Apocalypse  {here ;  2:8;  22  :  13).  See  also 
notes  on  I  :  8.  That  Christ  should  assume  this  attribute 
proves  that  He  is  one  with  the  Father  in  power,  essence, 
glory,  and  eternity.  Christ,  as  the  personal  Son  of  God, 
is  absolutely  the  Living  one  from  all  eternity.  The  sec- 
ond clause,  I  was  dead  .  .  .  alive  for  evermore,  has 
reference  to  His  work  of  Redemption.  He  becauie  dead 
refers  to  His  state  of  Humiliation,  but  having  risen  from 
the  dead,  now  in  His  state  of  Exaltation,  He  is  alive  for 
evermore.  The  last  clause,  1  have  the  keys  of  death 
and  of  Hades,  refers  to  Christ's  rule  as  the  exalted  king. 
Wordsworth  :  "  Christ  holds  the  keys  of  Death,  both 
of  natural  and  spiritual  death  ;  of  Natural  Death,  as  He 
proved  by  raising  the  dead,  and  by  giving  to  His  Apostles 
the  power  of  raising  the  dead,  and  by  raising  Himself 
from  the  dead  (John  5  :  21).  He  holds  the  keys  of 
Spiritual DeatJi.  He  quickens  the  soul,  dead  in  trespasses 
and  sins,  by  His  Word  and  Sacraments;  and  as  the 
appointed  Judge  of  the  quick  and  dead,  He  will  condemn 
the  wicked  at  the  Last  Day  to  that  spiritual  death 
which  is  called  in  the  Apocalypse  the  Second  Death  (20  : 
6,  14;  21  :  8)."  Death  is  not  the  same  as  Hades,  and  is 
here  personified  and  regarded  as  having  gates,  and  the 
place  of  death,  which  also  appears  closed  in  with  gates, 
is  Hades.  In  6:8;  20  :  13,  14,  Hades  is  in  like  manner 
combined  with  death.  The  invisible  world  into  which 
all  souls  went  at  death,  before  Christ's  resurrection,  is 
known  in  Scripture  as  Sheol  {O.  T.)  or  Hades  (N.  T.).  It 
embraced  two  parts,  the  place  or  state  of  bliss,  and  the 
place  or  state  of  misery. 

After  Christ's  resurrection,  and  especially  His  triumph 
over  Satan,  Hades  as  such  remained  the  abode  of  all  evil 


I.  19.]  CHAPTER  I.  21 

angels,  including  the  souls  of  the  ungodly  dead   (Rev. 
20  :   13),  and  it  is  reserved  as  the  fore-hell  into  which  all 
the  souls  of  unbelievers  now  enter  until  the  day  of  judg- 
ment.     But  at  Christ's  glorious  descent  unto   Hades  as 
the  risen   God-man  (i  Pet.  3  :  19  ;  4  :  6),   great  changes 
were  wrought  in  the  condition  of  the  souls  of  the  saints. 
That  part   of   Hades  known  as   Paradise   before   Christ's 
resurrection  has  now  yielded  up  its  captives,  for  the  Lord 
Jesus  "  hath  led  captivity  captive  "  (Eph.  4  :  8,  9).     Christ 
has   snatched  all  the  blessed   dead  from  Hades,  and  ever 
since   Christ's  resurrection    from  the   dead  and  ascension 
into  heaven,  the  souls  of  the  blessed  dead,  according  to 
the  constant  testimony  of  the   N.   T.    Scriptures,  are  in 
heaven  with  Christ,  under  the  throne  of  His  glory,  and  the 
souls  of  all  believers  who  now  die  enter  immediately  into 
heaven   (not   into  Hades),   to   be  with   Christ  in   joy  and 
glory, — there  in  blessedness  to  await  the  Second  Coming 
of  Christ  and  their  glorious  resurrection,  when  with  body 
and  soul  reunited  they  shall  enter  upon  their  eternal  glory. 
(See  Lutheran   Commentary  on  General  Epistles,  pp.  147, 
156,    157,    181.)     MiLLlGAN  is  therefore  right   when    he 
maintains:  "Neither^^«//!nor//rt<3'£'i- is  to  be  understood  in 
a  natural  sense.     The  one  is  not  simply  death,  but  death 
as  a   terrible  power   from  which  the  righteous   have  es- 
caped ;  the    other  is   a  region  peopled,  not  by  both  the 
righteous  and  the  wicked,  but  by  those  alone  who   have 
not  conquered  death.     Both  words  thus  describe  the  con- 
dition of  all  who  are  out  of  Christ,   and  are  not  partakers 
of  His  victory.     Yet,  however  they  may  be  opposed  to 
Him,  He  has  the  keys  of  the  prison  within  which  they 
are  confined."  (See  Excursus  H.  on  Hades.) 

19.     Write  therefore  the  things  which  thou  sawest,  and  the  things  which 
are,  and  the  things  which  shall  come  to  pass  hereafter. 

Write  therefore,  with  full  assurance  that  all  the  things 


22  THE  RE  VELA  TION  OF  ST.  JOHN.  [i.  20. 

which  I  shall  reveal  to  you  will  come  to  pass,  for  I  have 
all  the  power  (i  :  18).  This  word  tJierefore  supplies  the 
practical  application,  and  the  whole  verse  refers  us  back 
to  I  :  II.  The  things  which  thou  sawest.  Probably 
referring  to  the  vision  recorded  in  i  :  12-18.  Others,  how- 
ever, do  not  limit  it  to  this  vision,  but  would  include  the 
whole  series  of  visions.  The  things  which  are.  Some 
(Bleek,  De  Wette,  Ewald,  Alford,  Wordsworth)  would 
translate  what  it  signifies,  but  it  is  far  better  to  translate 
as  in  the  text.  The  things  lohich  are,  which  concern  the 
present  state  of  the  churches,  as  described  in  the  seven 
Epistles  (Rev.  ii.  and  iii.).  The  things  which  shaJI  come 
to  pass  hereafter,  or  after  these.  Which  are  described  in 
the  visions  recorded  in  Rev,  iv. — xxi.  It  is  difficult  to 
decide  whether  by  the  things  zvhich  shall  come  to  pass  are 
meant  the  visions  recorded  in  Rev.  iv. — xxi.,  or  the  events 
typified  by  these  visions, — in  either  case  the  teaching  is 
the  same, — but  it  is  probably  best  to  see  in  this  verse  the 
indication  of  a  three-fold  division  of  the  Apocalypse  :  (i) 
I  :  12-18,  a  past  vision  ;  (2)  ch.  ii.,  iii.,  the  present  vision  ; 
and  (3)  ch.  iv. — xxi.,  the  future  visions. 

20.  The  mystery  of  the  seven  stars  which  thou  sawest  in  my  right  hand, 
and  the  seven  golden  candlesticks.  The  seven  stars  are  the  angels  of  the 
seven  churches  :  and  the  seven  candlesticks  are  seven  churches. 

We  now  have  the  explanation  of  the  vision  of  the 
seven  stars  (i  :  16)  and  of  the  seven  golden  candlesticks 
(i  :  12).  The  mystery.  Probably  governed  by  zvrite  of 
I  :  19;  others  would  take  it  absolutely.  In  my  right 
hand,  Greek  upon,  i.  e.  resting  on  the  Lord's  right  hand, 
equivalent  to  the  in  of  i  :  16.  The  seven  stars  are  the 
angels.  In  the  typical  language  of  Scripture  a  "star" 
is  the  symbol  of  highest  dominion  (Num.  24:  17;  Isa. 
14  :  12  ;  Matt.  2  :  2),  as  well  as  of  faithful  or  false  teachers 
(Dan.    12:3;  Jude    13).     By    the  angel  oi  the   church, 


I.  20.]  CHAPTER  I.  23 

therefore,  is  not  to  be  understood  "  a  guardian  angel  " 
(Reuss,  Alford,  Weiss),  nor  "  the  personified  spirit  of  a 
congregation  "  (De  Wette,  Luecke,  Duesterdieck,  Geb- 
hardt,  Lange),  nor  "  the  collective  presbytery  "  (Heng- 
stenberg),  but  the  chief  minister  or  pastor,  the  individual 
person  or  bishop  who  presided  over  the  church.  Many 
Church  of  England  commentators  (Trench,  Wordsworth, 
Sadler,  Lee)  insist  that  the  word  angel  here  designates 
the  Bishop  in  the  modern  sense  of  the  word,  but  this 
cannot  be  satisfactorily  shown.  The  seven  candlesticks 
are  seven  churches.  See  notes  on  i  :  12,  13.  A  candle- 
stick or  lampstand  is  a  striking  emblem  of  a  visible 
church  or  congregation.  It  is  a  light-holder,  aiming  to 
preserve  and  make  visible  the  light  that  is  in  it. 


CHAPTER  II. 

6.  The  Epistle  to  the  Church  in  Ephesus  (ii.  1-7). 

Four  views  may  be  held  as  to  the  character  of  these 
seven  churches  and  the  significance  of  these  Epistles. 

1.  That  we  have  here  merely  seven  letters  to  seven 
historical  churches,  describing  the  condition  of  each 
church  at  the  close  of  the  first  century,  without  any  pro- 
phetic reference  to  the  future  condition  of  the  church, 
and  only  valuable  for  instruction  and  reproof.  This  may 
be  called  the  Historical  view. 

2.  That  these  letters  have  no  proper  historical  char- 
acter, no  such  churches  existing  at  this  time,  but /r^//?r/z- 
cally  represent  {a)  merely  seven  consecutive  periods  of 
Church  History  down  to  the  end,  or  (/;)  seven  tendencies 
existing  synchronically  in  the  Church,  immediately  be- 
fore Christ's  return,  a  favorite  theory  (with  many  modi- 
fications) of  a  few  extreme  Futurists.  This  has  been 
called  the  Prophetic  view. 

3.  That  there  were  seven  churches  existing  when  the 
letters  were  written,  but  that  these  were  typical  of  seven 
periods  of  Church  History,  succeeding  one  after  another. 
No  two  writers,  however,  are  in  harmony  as  to  the  exact 
time  covered  by  each  of  these  seven  periods  which  are 
thus  prefigured,  although  many  are  agreed  that  Ephesus 
represents  a  picture  of  the  Church  at  the  end  of  the 
Apostolical  Age,  whilst  Laodicea  pictures  it  as  it  shall 
be  in  the  period   preceding  the    Second  Advent.     The 

24 


CHAPTER  II.  25 

views  of  those  who  adopt  this  theory  are  substantially 
the  same  as  those  presented  by  Vitringa  {died  1722),  and 
may  be  presented  in  the  following  tabular  form  : 
(i)  Ephesus.     The  Church  of  First  Love. 

From  John  to  the  Decian  Persecution.    250  A.  D. 

(2)  Smyrna.     The  Persecuted  Church. 

From    the    Decian    to    Diocletian    Persecution. 
312  A.  D. 

(3)  Pergaminn.     The  Confessing  Church. 

From    the    Diocletian    Persecution    to    Charle- 
magne.    8cxD  A.  D, 

(4)  Tliyatira.     The  Church  united  to  the  State. 

From  Charlemagne  to  the  rise  of  the  Waldenses. 
1200  A.  D. 

(5)  Sardis.     The  Church  of  Uncompleted  Works. 

From  1200  A.  D.  to  the  Reformation.     15 17  A.  D. 

(6)  Philadelphia.     The  Faithful  Church. 

From  the  Reformation  to  the  Present  Time. 

(7)  Laodicea.     The   Professing  but  Lukewarm  Church. 

Lukewarmness  before  the  Second  Advent. 
This  is  known  as  the  Historico-PropJietical  view. 

4.  A  fourth  view  accepts  the  historical  character  of 
these  Epistles,  but  differs  from  the  preceding  in  that  it 
regards  the  seven  churches  as  representing  the  Universal 
Church,  and  that  "  they  are  prophetic  types  of  churchly 
conditions  which  shall  hold  good  until  the  end  of  the 
world,  .  .  .  seven  life-pictures  contained  side  by  side 
through  all  the  ages  of  the  Church, — now  one,  and  now 
another,  predominating, — one  prevailing  at  this  place  and 
another  at  that  "  (Lange).  So.  with  many  others,  MlL- 
LIGAN :  "  We  have  not  merely  before  us  seven  letters  to 
seven  individual  churches,  .  .  ,  but  we  have  a  represen- 
tation or  picture  of  the  Church  at  large.  .  .  .  The  seven 
churches  selected  are  preferred  to  others,  because  they 


26  THE  REVELATION'  OF  ST.  J0HI7.  [ll.  l. 

appeared  to  the  Apostle  to  afford  the  best  typical  repre- 
sentation of  the  Church  Universal."  This  fourth  view 
seems  to  be  most  in  harmony  with  the  aim  and  teaching 
of  the  Apocalypse, — at  least  all  are  agreed  "  that  the 
words  contained  in  these  Epistles  are  applicable  to  and 
intended  for  the  guidance,  warning,  and  encouragement 
of  the  whole  Church  Universal,  and  its  several  parts, 
throughout  all  time"  (Alford).  Lee  also  remarks: 
"  That  the  teaching  of  the  seven  Epistles  is  applicable  for 
reproof  or  for  encouragement  throughout  all  future  time 
is  firmly  to  be  maintained  ;  but  that  defiiiite  periods  of 
the  Church  are  here  predicted,  or  that  the  Epistles  refer 
severally  to  successive  aspects  of  the  Divine  Kingdom, 
may  well  be  doubted."  See  also  notes  on  i  :  4,  and  on 
the  Epistles  themselves. 

The  plan  of  the  seven  Epistles  is  the  same  in  all,  and 
all  rest  on  the  same  fundamental  thought — the  Coming 
of  the  Lord,  as  announced  in  i  :  7.     In  each  we  find — 

1.  A  command  to  write. 

2.  A  crlorious  title  of  our  Lord. 

o 

3.  An  address  to  the  angel  of  the  church. 

{a)  A  testimony  and  admonition. 
{}))  A  prophetic  announcement. 

4.  The  conclusion. 

{a)  An  appeal. 
{p)  A  promise. 

I.  To  the  angel  of  the  church  in  Ephesus  write ;  These  things  saith  he 
that  holdeth  the  seven  stars  in  his  right  hand,  he  that  walketh  in  the  midst 
of  the  seven  golden  candlesticks. 

The  angel.  Although  the  address  of  each  Epistle  is  a 
personal  one,  to  the  presiding  pastor,  yet  it  is  addressed 
also  to  the  church  represented  as  a  whole,  for  each  con- 
gregation has  a  character  of  its  own.  We  do  not  posi- 
tively know  who  was  the  presiding  pastor  or  bishop  of 


II.  2.]  CHAPTER  II.  27 

Ephesus  at  this  time.  Timothy,  who  had  been  appointed 
bishop  or  overseer  at  Ephesus  about  62-67  A.  D. 
(i  Tim.  I  :  3),  may  still  have  been  living.  A  tradition 
(though  not  one  on  which  we  can  implicitly  rely)  speaks 
of  his  martyrdom  about  the  time  the  Apocalypse  was 
written  (96  A.  D.).  Ignatius,  writing  to  this  same  Ephesian 
church  (107-116  A.  D.),  speaks  of  "  Onesimus,  who  is 
your  bishop."  In  Ephesus.  Ephesus  was  the  chief  city 
of  Ionia,  lying  near  the  sea,  between  Miletus  and  Smyrna, 
noted  for  its  commerce  and  Grecian  culture,  "  the  light 
of  Asia."  Here  Paul  had  labored  during  three  years 
(Acts  18  :  19 — 19  :  20  ;  20  :  31),  and  it  had  also  been  the 
chief  seat  of  John's  later  ministry.  It  contained  the 
magnificent  temple  of  Diana,  which  was  regarded  as  one 
of  the  seven  wonders  of  the  world  (Acts  19  :  27),  the  skill 
of  Praxiteles  having  contributed  to  its  beauty.  He  that 
holdeth  the  seven  stars.  The  titles  given  to  our  Lord 
in  these  Epistles  are  taken  mainly  from  the  imagery  of 
the  preceding  vision.  (See  notes  on  Rev.  i  :  16.)  Christ 
not  only  Jias  the  stars  in  His  right  hand,  but  He  Jiolds 
them,  indicating  the  power  with  which  He  protects  and 
supports  His  people,  for  no  one  shall  snatch  those  who 
believe  in  Christ  and  follow  Him  out  of  His  hand  (John 
10  :  28).  He  that  walketh  Christ  is  not  only  in  the 
midst  of  the  candlesticks  (i  :  13),  but  He  zvalkcth  in  the 
midst  of  them,  as  if  trimming  the  lamps  and  supplying 
them  with  oil  (Lev.  24  :  2-4),  this  designating  His  living 
and  actual  presence  among  the  churches.  MiLLlGAN: 
"Not  one  of  their  backslidings  or  errors  escapes  His 
notice;  they  have  no  weakness  which  He  will  not 
strengthen,  no  want  which  He  will  not  supply." 

2.  I  know  thy  works,  and  thy  toil  and  patience,  and  that  thou  canst  not 
bear  evil  men,  and  didst  try  them  which  call  themselves  apostles,  and  they 
are  not,  and  didst  find  them  false. 


28  THE  RE  VELA  TION  OF  ST.  JOHN.  \\\.  2. 

The  address  to  the  angel  of  the  church  follows,  embrac- 
ing verses  2-6.  The  angel  or  chief  pastor  or  bishop  is 
addressed  as  the  representative  of  the  church,  thus  em- 
phasizing the  responsibility  of  the  pastor's  of^ce.  The 
first  two  verses  (2,  3)  seem  to  contain  seven  points  of 
commendation,  (i)  I  know  .  .  .  thy  toil  and  patience. 
In  five  of  these  Epistles  does  Christ  proclaim  His  divine 
omniscience  and  His  ever-watchful  observation  of  what  is 
done  in  the  churches,  by  the  statement,  I  knozu  thy  tvorks 
(2  :  2,  19;  3:1,  8,  15),  and  it  is  implied  in  the  other  two 
Epistles  (2  :  9,  13).  By  luorks  is  meant  the  external  ac- 
tivity in  general,  whereby  the  Church  manifests  her  inner 
life,  and  these  works  are  here  more  accurately  defined  as 
consisting  of  toil  d.nd  patience.  It  was  especially  dif^cult 
for  believers  to  lead  a  holy  life  in  the  profligate  and  idol- 
atrous city  of  Diana,  and  it  required  toilsome  labor,  which 
means  more  than  simply  labor  in  the  service  of  the  Lord. 
The  patience  displayed,  too,  was  not  one  simply  of  a 
passive  kind,  but  that  active  endurance  which  patiently 
bore  whatever  suffering  was  inflicted  by  a  hostile  world. 
We  may  also  include  the  interpretation  suggested  by 
Wordsworth  :  "  The  angel  is  praised  because  he  unites 
active  toil  with  patient  eridnrance ;  and  because  he 
exercises  godly  discipline  in  the  correction  of  errors,  and 
yet  practises  Christian  forbearance  towards  the  erring. 
A  lesson  to  pastors  and  churches."  (2)  Thou  canst  not 
bear  evil  men.  They  would  not  tolerate  men  who  in 
their  very  nature  and  character  brought  disgrace  upon 
the  Christian  name.  It  was  at  Ephesus  that  St.  John 
himself  rushed  out  of  the  bath  in  which  Cerinthus  the 
heretic  was.  (3)  And  didst  try  them  which  call  themselves 
apostles.  St.  Paul  had  warned  the  elders  of  Ephesus 
against  the  false  teachers  that  should  arise  among  them 
(Acts  20  :  29,  30),  and  they   had  profited  by  his  warning 


II.  3,  4]  CHAPTER  II.  29 

and  had  been  zealous  for  pure  doctrine.  St.  Paul  speaks 
of  heretical  teachers  who  claimed  to  be  Apostles  (2  Cor. 
II  :  13-15).  These  false  teachers  are  not  to  be  identified 
with  the  Nicolaitans  of  verse  6.  (4)  And  didst  find  them 
false.  It  was  found  that  these  false  teachers  were  liars. 
Possibly  they  were  Judaizing  Christians  sent  from  Jeru- 
salem, trying  to  subvert  the  Gospel  of  Christ,  or  else  de- 
luded fanatics  claiming  apostolic  inspiration. 

3.  And  thou  hast  patience  and  didst  bear  for  my  name's  sake,  and  hast 
not  grown  weary. 

(5)  Thou  hast  patience.  In  practising  Christian  forbear- 
ance towards  the  erring, — or  probably  better  in  patient 
endurance  under  suffering.  (6)  And  didst  bear  for  my 
name's  sake.  Thou  didst  suffer  for  my  sake.  MiLLIGAN: 
"  They  had  borne  the  burden  laid  upon  them  because  of 
the  'name  '  of  Jesus."  (7)  And  hast  not  grown  weary. 
Thou  toilest,  but  dost  not  feel  the  toil  (WORDSWORTH). 
Apparently  greater  praise  could  not  have  been  bestowed 
upon  the  Ephesian  church.  MiLLlGAN  :  "  The  chief 
point  of  commendation  in  the  state  of  the  Christians  at 
Ephesus  is  their  instinctive  discernment  and  rejection  of 
false  teachers,  and  their  zeal  for  the  true  doctrine  of 
Christ  as  handed  down  by  His  commissioned  and  inspired 
Apostles.  Around  this  all  else  that  in  their  case  was 
worthy  of  commendation  centred." 

4.  But  I  have  this  against  thee,  that  thou  didst  leave  thy  first  love. 

Now  follows  the  deserved  reproof.  WORDSWORTH: 
"  The  Church  is  addressed  as  a  Bride  (2  Cor.  11  :  2),  and 
she  is  reproved  for  having  abated  the  fervor  of  her  early 
love  to  God."  In  what  particular  the  Ephesian  church 
had  left  her  first  love  is  not  stated,  but  evidently  "  the 
love  of  first  conversion  had  waxed  cold,  and  given  place 


30  THE  REVELATION  OF  ST.  JOHN.  [ii.  5. 

to  a  lifeless  and    formal    orthodoxy"    (Alford).     The 
case  of  too  many  professing  Christians  now. 

5.  Remember  therefore  from  whence  thou  art  fallen,  and  repent,  and  do 
the  first  works  ;  or  else  I  come  to  thee,  and  will  move  thy  candlestick  out 
of  its  place,  except  thou  repent. 

To  the  reproof  of  verse  4  is  added  a  three-fold  exhorta- 
tion   ("  remember,  repent,  reform  "),   with   a  threatening 
of  judgment.     From  whence  thou  art  fallen.     The   first 
love  of  the  Ephesian  church  is  regarded  as  a  height  from 
which  she  has  fallen.     Repent.     The  tense  indicates  that 
this  repentance   is  to  take   place  quickly,   once   for   all. 
The  spiritual  condition  of  the  church   was  in  a  sad  state. 
Do  the  first  works.     Manifest   the   fruits   of   your   first 
love.      SiMCOX  :    "  Do  again  what  love  made  thee  do, 
that  thou  mayest  learn  to  love  again."     Else  I  come  to 
thee.     In   a  special    visitation    of   judgment.     And  will 
move  thy  candlestick  out  of  its  place.     That  is,  I  will  re- 
move thy  light,  and  thou  shalt  cease  to  exist  as  a  church. 
From  a  letter  written   to  this  same  church  by   Ignatius, 
Bishop  of  Antioch,  not  many  years  after  the  date   of  the 
Apocalypse,  we  learn  that  this  warning  here   given  was 
not  unheeded,  and  he  specially  praises  this  church  for  not 
allowing  false  teachers  to  sow  their  pernicious   seed,  and 
for  tolerating  no  heresy, — but  at  the  same  time  the  letter 
gives  evidence  that  the  church  seems  to  be  still  in  danger 
of  waxing  cold  in  their  love,  for  Ignatius  says  :   "  All  this 
ye  know,  if  your  faith  and  your  love  be  perfect  in  Christ ; 
for  faith  and   love   are   the   beginning  and    end  of  life — 
faith  the  beginning,  love   the   end  ;  and   both,  when  fitly 
joined  together,  are  of  God."     But  the  church  at  Ephesus, 
planted  by  St.  Paul  and  nourished   by   St.  John,  did  not 
remain  faithful  to  her  trust.     Those  who  have  visited  the 
ruins  of  that  once  famous  city  have  borne  witness  to  the 
-literal  fulfilment  of  this  threatened  judgment. 


11.6,7.]  CHAPTER  11.  31 

This  warning  declares  an  important  doctrinal  truth. 
Any  particular  candlestick  may  be  removed  ;  that  is,  any 
one  congregation  may  fail.  But  the  light  of  the  Christian 
Church  will  never  be  extinct  ;  because  Christ,  who  is  the 
Light  of  the  world,  is  ever  walking  in  the  midst  of  the 
candlesticks,  and  He  has  promised  to  be  with  His  Church 
always,  even  unto  the  end  of  the  world  (Matt.  28  :  20), 
and  to  send  the  Holy  Ghost  to  abide  with  her  for  ever 
(John  14  :  16).     (After  WORDSWORTH.) 

6.  But  this  thou  hast,  that  thou  hatest  the  works  of  the  Nicolaitans, 
which  I  also  hate. 

Note  the  tender  compassion  of  Christ,  who  does  not 
leave  this  church  without  another  word  of  praise.  Very 
little  is  definitely  known  of  the  sect  of  the  Nicolaitans. 
Irenseus  and  others  of  the  Early  Fathers  describe  them 
as  deriving  their  name  from  Nicolas,  one  of  the  seven 
deacons  (Acts  6  :  5),  and  as  leading  dissolute  and  licen- 
tious lives — but  some  of  the  Fathers  deny  that  Nicolas 
himself  was  responsible  for  their  tenets  and  practices. 
(See  notes  on  Rev.  2  :  15.)  It  is  sufficent  to  know,  as 
CEcumenius  maintains,  that  they  were  "  most  impious  in 
doctrine,  and  in  their  lives  most  impure."  Note  that  the 
hatred  is  not  directed  against  \.\i&  persons  but  against  the 
tvorks  of  these  evil  men. 

7.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the 
churches.  To  him  that  overcometh,  to  him  will  I  give  to  eat  of  the  tree  of 
life,  which  is  in  the  Paradise  of  God. 

He  that  hath  an  ear.  This  sentence  occurs  in  each  of 
the  Seven  Epistles  (2  :  7,  1 1,  17,  29  ;  3  :  6,  13,  22),  mark- 
ing the  importance  of  the  message.  What  the  Spirit 
here  says  to  any  one  church  is  designed  for  all  the 
churches  of  the  world.  The  idea  is,  we  are  not  only  to 
hear  but  to  give  heed.     The  same   expression  was  often 


32  THE  RE  VELA  TION  OF  ST.  JOHN.  [ri.  7. 

used  by  Christ  while  still  on  earth  (Matt.  11:15;  13:9. 
43;  Mark  4:9,23;  Luke  8:8;  14:  35).  The  Spirit 
saith.  "  The  revelation  of  Christ  can  be  designated  also 
as  an  address  of  the  Holy  Ghost,  because  He  is  the 
Spirit  of  Christ  (Rom.  8  :  9,  10),  and  speaks  in  Christ's 
name  (John  16:  13,14)"  (Duesterdieck).  The  work- 
ing of  the  Son  and  of  the  Spirit'  is  never  separated.  To 
him  that  overcometh.  A  phrase  also  repeated  in  each 
of  the  Seven  Epistles,  but  in  each  case  its  meaning  is  some- 
what different  because  each  church  has  a  different  form 
of  temptation.  And  here  we  may  observe  one  point  of 
especial  notice  in  these  Epistles  to  the  churches,  that  in 
each  not  only  the  angel  of  the  church  is  addressed,  and 
the  church  collectively,  but  also  each  individual  in  the 
church.  To  eat  of  the  tree  of  life.  This  tree  of  life  is 
not  to  be  regarded  as  the  Gospel,  nor  the  Holy  Spirit, 
nor  Christ  Himself  (so  already  Bede  and  Calovius,  and 
Ebrard,  Milligan,  and  others),  but  the  reference  un- 
doubtedly is  to  the  tree  of  life,  bearing  twelve  manner 
of  fruits,  that  shall  be  in  the  New  Jerusalem  (Rev.  22  :  2, 
14,  19;  Ezek.  47  :  2),  the  antitype  of  the  tree  of  life 
which  was  in  the  first  Paradise  (Gen.  2  :  9).  (So  most 
modern  commentators.)  The  language  and  imagery 
is  from  Gen.  2  :  9  ;  3  :  22.  What  this  tree  of  life  is, 
whether  it  is  an  actual  tree,  or  only  typifies  the  contin- 
ual and  heavenly  nourishment  of  eternal  life  in  its  full 
fruition,  we  need  not  speculate.  Which  is  in  the  Para- 
dise of  Qod.  This  word  Paradise  occurs  three  times  in 
the  Greek  Bible  of  the  O.  T.  to  translate  the  Hebrew  for 
"  garden  "  (Gen.  2:8;  3:1;  Ezek.  28  :  13).  It  is  also 
found  three  times  in  the  Greek  N.  T.  (Luke  23  :  43  ;  2 
Cor.  12:4;  Rev.  2  :  7),  and  always  translated  Paradise. 
It  is  always  used  of  the  place  or  abode  of  the  children  of 
God.     The  first  time  we  read  of  Paradise  it  was  on  earth, 


II.  8.]  CHAPTER  II.  33 

the  abode  of  God's  children  before  the  Fall.  When  we 
hear  of  it  the  second  time,  it  is  no  longer  on  earth, 
but  it  has  been  transferred  to  the  upper  part  of  Hades, 
under  the  earth,  but  it  is  still  the  abode  of  the  children 
of  God,  whither  the  souls  of  all  the  saints  descended 
before  Christ's  death  and  resurrection  (Luke  23  :  43). 
When  we  read  of  it  again,  after  Christ's  victory  over 
death,  Satan,  and  Hades,  it  has  been  transferred  to  heaven 
(2  Cor.  12  :  4).  into  which  non',  since  Christ's  ascension, 
all  the  souls  of  the  dying  saints  enter,  to  await  their  glori- 
ous resurrection  ;  and  this  Paradise  shall  again  be  found 
on  earth,  but  on  the  new  earth,  for  after  the  consumma- 
tion of  all  things  the  tree  of  life  shall  stand  in  the  Para- 
dise of  God  (Rev.  2  :  7  ;  22  :  2),  and  God  shall  tabernacle 
with  His  people  (Rev.  21:3). 

7.  The  Epistle  to  the  Church  in  Smyrna  (ii.  8-1 1). 

8.     And  to  the  angel  of  the  church  in  Smyrna  write ;  These  things  saith 
the  first  and  the  last,  which  was  dead,  and  lived  again. 

Angel  of  the  church.  See  notes  on  Rev.  i  :  20.  It  is 
highly  probable  that  Polycarp,  the  disciple  of  St.  John, 
was  already  bishop  of  Smyrna  at  this  time.  We  know 
that  Polycarp  suffered  as  a  martyr  168  A.  D.,  and  that  he 
then  declared  that  he  had  served  Christ  eighty-six  years. 
Ignatius  writes  to  him  as  bishop  of  Smyrna  some  ten 
years  after  the  date  of  the  Apocalypse.  Smyrna. 
Smyrna  was  about  forty  miles  north  of  Ephesus,  lying 
on  an  excellent  harbor  of  the  yEgean  Sea,  and  was  one 
of  the  most  wealthy  cities  of  Asia  Minor,  and  is  flourish- 
ing even  to  this  day,  being  the  centre  of  the  trade  of  the 
Levant.  The  Christian  Church  at  Smyrna,  it  is  said,  is 
the  only  one  of  the  seven  churches  which  is  still  exist- 
ing. The  first  and  the  last.  The  titles  which  Christ 
3 


34  THE  REVELATION  OF  ST.  JOHN.  [ii.  9. 

here  gives  to  Himself  are  taken  from  the  vision  recorded  in 
the  first  chapter.  See  notes  on  Rev.  1:18.  And  lived. 
The  aorist  tense  marks  the  historical  fact  of  the  resurrec- 
tion. SiMCOX  :  "  The  attributes  of  death  and  life  are 
here  especially  ascribed  to  Christ,  because  the  message 
He  sends  is  a  promise  of  life  to  them  who  die  for  His 
sake." 

9.  I  know  thy  tribulation,  and  thy  poverty  (but  thou  art  rich),  and  the 
blasphemy  of  them  which  say  they  are  Jews,  and  they  are  not,  but  are  a 
synagogue  of  Satan. 

I  know  thy  tribulation.  Probably  arising  from  the 
persecutions  of  the  heathen,  instigated,  as  we  may  infer 
from  this  verse,  by  the  Jews.  There  is  extant  a  letter 
written,  nearly  a  century  later,  by  the  church  of  Smyrna, 
giving  an  account  of  the  persecution  in  which  Polycarp 
suffered  martyrdom  (168  A.  D.),  in  which  they  relate  that 
the  y^wj- took  an  active  part  in  hastening  the  death  of 
Polycarp  by  collecting  the  wood  for  the  fire, — and  even 
after  he  had  been  burned,  they  tried  to  hinder  the 
Christians  from  gathering  up  his  remains  for  burial.  And 
thy  poverty.  For  most  of  the  Christians  were  poor,  and 
what  they  did  have  was  taken  from  them  by  their  perse- 
cutors. But  thou  art  rich.  Rich  in  faith  and  good 
works.  The  blasphemy  of  .  .  .  Jews.  It  is  evident  that 
these  revilers  and  slanderers  were  real  Jews  and  not  simply 
Judaizing  Christians.  This  blasphemy  no  doubt  also  in- 
cluded a  reviling  of  Christ  Himself-  Christ  in  His  gracious 
compassion  knew  what  they  had  to  endure  from  these 
Jews  who  reviled  them  with  such  bitter  and  relentless 
hatred.  But  these  Jews  are  no  longer  worthy  of  the  hon- 
orable name  by  which  they  call  themselves.  They  are  no 
longer  "  the  synagogue  or  congregation  of  the  Lord  " 
(Num.  16  :  3  ;  31  :  16),  but  they  are  become  a  synagogue 
of  Satan,  because  they  do  the  works  of  Satan. 


II.  10.]  CHAPTER  II. 


35 


lo.  Fear  not  the  things  which  thou  art  about  to  suffer:  behold,  the 
devil  is  about  to  cast  some  of  you  into  prison,  that  ye  may  be  tried ;  and 
ye  shall  have  tribulation  ten  days.  Be  thou  faithful  unto  death,  and  I  will 
give  thee  the  crown  of  life. 

This  verse  contains  an  exhortation  to  endure  fearlessly 
and  faithfully  the  fresh  persecutions  which  would  imme- 
diately arise.  This  tribulation  shall  proceed  from  the 
devil,  but  only  indirectly,  for  he  would  make  use  of 
human  agents,  the  heathens  and  Jews,  the  persecutors 
spoken  of  in  the  last  verse.  Into  prison.  Persecution  gener- 
ally begins  with  imprisonment  (Acts  8  :  3;  12  14;  16:  23; 
26  :  10).  That  ye  may  be  tried.  Satan  seeks  their  ruin, 
for  he  hopes  that  those  cast  into  prison  may  fall  away. 
Christ  permitted  this  trial  that  their  faith  might  h^  proved 
and  redound  to  their  glory.  Ten  days.  We  are  not  to  in- 
terpret (i)  ten  years  (Faber,  Birks,  etc.),  nor  (2)  the  ten 
persecutions  of  the  Christians  (Stier,  Ebrard,  etc.)  nor 
(3)  a  very  long  time  (Bede,  etc.),  nor  (4)  of  persecution 
carried  to  its  full  extent,  couiplcte  (Milligan,  Plumptre, 
etc.),  but  (5)  it  is  probably  best  to  take  the  number  ten 
— like  nearly  all  the  other  numbers  in  the  Alpocalypse — in 
the  symbolical  sense  as  denoting  a  short  time  (De  Wette, 
Trench,  Alford,  etc.).  Compare  Gen.  24  :  55  ;  Num.  11  : 
19;  I  Sam.  25  :  38  ;  Dan.  i  :  12.  Perhaps,  however,  tlie 
prediction  may  be  interpreted  literall}^,  and  may  have 
been  fulfilled  when  Polycarp  suffered  martyrdom.  At 
least  this  was  written  for  their  consolation,  that  the 
tribulation  should  last  only  a  short  and  limited  time,  ten 
days.  Be  thou  faithful  unto  death.  Some  therefore  had 
to  manifest  their  faith  by  enduring  a  martyr's  death.  In 
the  letter  written  by  the  church  at  Smyrna,  referred  to 
in  the  last  verse,  we  read  :  "  The  devil  devised  many 
things  against  the  martyrs,  but,  thanks  be  to  God,  he  did 
not  prevail  over  tJiem  all,"  thus  signifying  that  the  devil 


36  THE  REV  EL  A  TION  OF  ST.  JOHN.  [11.  11,  12 

did  prevail  over  some, — but  that  others  like  Polycarp  zvere 
faithful  unto  death,  for  "  Polycarp  by  his  patience  over- 
came the  unrighteous  ruler,  and  received  the  crown  of 
Immortality."  All  this  proves  that  the  Apocalypse  was 
known  to  the  church  at  Smyrna.  I  will  give.  Christ 
throughout  these  Epistles  asserts  that  He  is  the  distribu- 
tor of  rewards  (2  :  7,  1 1,  17,  26,  23  ;  etc.).  The  crown  of 
life.  Eternal  life  itself  is  the  crown.  The  expression 
occurs  only  here  and  James  1:12  (which  see).  In  2  Tim. 
4  :  8  we  read  of  "  the  crown  of  righteousness,"  and  in  i 
Pet.  5  :  4  (which  see)  of  "  the  crown  of  glory."  It  is  not 
necessary  to  decide  whether  Christ  had  in  view  the  dia- 
dem of  the  king,  or  the  wreatJi  of  the  victor,  but  probably 
it  is  best  to  think  of  the  vietor  s  crown. 

11.  He  that  hath  an  ear,  let  him    hear    what  the   Spirit  saith   to    the 
churches.     He  that  overcometh  shall  not  be  hurt  of  the  second  death. 

In  the  conclusion  we  have   the  same  appeal  as  in  2  :  7 
(which    see).     Shall    not  be  hurt  of  the  second    death. 

Notice  that  the  promise  to  him  that  overcometh,  in  each 
of  the  Seven  Epistles,  always  corresponds  to  the  work 
done.  By  h&'ing  faithful  unto  death  they  will  by  death 
gain  a  crown  of  life  and  escape  the  second  death.  This 
second  death  (also  20  :  6,  14  ;  21  :  8)  is  eternal  death,  the 
eyerlasting  misery  of  the  body  and  soul  of  the  wicked, 
after  their  resurrection,  in  Gehenna,  the  place  of  final 
punishment.     (See  Excursus  II.  on  Hades) 

8.  The  Epistle  to  the  Church  in  Pergamum 
(ii.  12-17). 

12.  And  to  the  angel  of  the  church  in  Pergamum  write ; 
These  things  saith  he  that  hath  the  sharp  two-edged  sword; 

We  do  not  know  who  was  bishop  of  Pergamum.     (See 
notes  on  Rev.  i  :  20.)     Pergamum.     This  important  city, 


II.  13.]  CHAPTER  II.  37 

the  seat  of  a  Roman  supreme  court,  was  situated  about 
fifty  miles  north  of  Smyrna,  distinguished  for  the  temple 
of  iEsculapius,  the  god  of  medicine,  which,  on  account  of 
the  many  cures  performed  there,  vied  in  glory  with  the 
temple  of  Diana  at  Ephesus,  and  the  sanctuary  of  Apollo 
at  Delphi.  It  had  also  been  famous  for  its  large  library 
of  200,000  volumes,  which,  however,  had  been  removed  to 
Alexandria  by  Antony  and  Cleopatra  to  increase  the 
glory  of  the  Alexandrian  library.  We  know  nothing  of 
the  origin  of  the  church  at  Pcrgamum.  The  title  by 
which  Christ  is  described,  as  having  the  sharp  two=edged 
sword,  is  taken  from  the  vision  recorded  in  i  :  16  (which 
see). 

13.  I  know  where  thou  dwellest,  even  where  Satan's  throne  is  :  and  thou 
holdest  fast  my  name,  and  didst  not  deny  my  faith,  even  in  the  days  of 
Antipas  my  witness,  my  faithful  one,  who  was  killed  among  you,  where 
Satan  dwelleth. 

The  church  at  Pergamum  had  been  more  severely  tried 
than  any  other,  and  Satan  had  succeeded  in  stirring  up 
persecution  more  effectually  than  anywhere  else,  for  he 
had  proceeded  so  far  as  to  shed  martyr's  blood.  "  Wheth- 
er this  may  have  been  owing  to  the  fact  of  the  residence 
of  the  supreme  magistracy  at  Pergamum,  or  to  some 
fanatical  zeal  of  the  inhabitants  for  the  worship  of  yEscu- 
lapius,  or  to  some  particular  persons  dwelling  there  espe- 
cially hostile  to  the  followers  of  Christ,  must  remain  un- 
certain "  (Alford).  One  thing,  however,  was  certain, 
that  Satan  had  taken  up  his  abode  in  Pergamum,  and 
had  there  set  up  his  throne.  This  points  with  peculiar 
emphasis  to  the  temptations  and  dangers  which  the 
Christians  at  Pergamum  had  to  encounter.  MiLLIGAN  : 
"  In  a  city,  where  science  itself  was  the  very  pillar  of 
witchcraft  and  idolatry,  where  licentiousness  and  wicked- 
ness of  every  kind  prevailed,  Satan  had  been  enabled  to 


38  THE  REVELATION  OF  ST.  JOHN.  [ii.  14. 

put  forth  against  the  bodies  of  the  Christians  every  evil 
which  envy  at  their  souls'  escape  from  him  suggested." 
Thou  .  .  .  didst  not  deny  my  faith.  Christ  speaks  of 
them  as  still  holding  fast  his  name,  i.  e.  Christ  Himself 
personally  as  their  Saviour,  nor  did  they  in  the  hour  of 
their  great  temptation  deny  faith  in  Him  and  fall  away. 
This  commendation  is  all  the  more  emphatic  by  the  fact 
that  they  remained  faithful  even  in  the  days  when  persecu- 
tion meant  death.  Of  the  martyr  Antipas  nothing  histor- 
ical is  known.  Later  traditions  make  him  to  have  been  a 
bishop  of  Pergamum,  and  by  command  of  Domitian  to 
have  been  burned  to  death  in  the  interior  of  a  brazen  bull, 
made  red-hot.  It  is  strange  to  what  extremes  commen- 
tators may  go  in  trying  to  find  a  symbolic  meaning 
for  the  name  Antipas. 

14.  But  I  have  a  few  things  against  thee,  because  thou  hast  there  some 
that  hold  the  teaching  of  Balaam,  who  taught  Balak  to  cast  a  stumbling- 
block  before  the  children  of  Israel,  to  eat  things  sacrificed  to  idols,  and  to 
commit  fornication. 

Though  Christ  had  commended  the  church  so  highly. 
He  now  reproves  them  for  a  few  things,  few  as  compared 
with  the  things  approved  in  verse  13.  The  church  had 
not  used  her  power  of  discipline,  hwi  still  permitted  those 
who  taught  false  doctrine  and  led  immoral  lives  to  re- 
main members  of  the  church.  Two  classes  of  errorists 
in  both  doctrine  and  life  are  referred  to  in  this  and  the 
next  verse.  That  hold  the  teaching  of  Balaam,  Some 
of  the  professing  members  of  the  church  not  only  ap- 
proved of  Balaam's  teaching,  but  followed  it.  Balaam  is 
a  strange  character.  His  history  is  given  in  Num.  22  :  i  — 
24  :  25  ;  31  :  8-16;  Josh.  13  :  22.  (See  notes  on  2  Pet. 
2  :  15,  16.)  Who  taught  Balak  to  cast  a  stumblingblock 
before  the  children  of  Israel.  According  to  our  text  this 
stuuiblingblock  consisted  of  two  things  :    The    Israelites 


II.  15-]  CHAPTER  IT.  39 

were  enticed  {i)  to  eat  tilings  sacrificed  to  idols,  and  (2)  to 
commit  fornication.  The  counsel  of  Balaam  to  Balakwas 
to  entice  the  Israelites  to  fornication  and  to  the  idolatrous 
worship  of  Baal-peor,  by  means  of  the  women  of  Moab 
(Num.  31  :  16  ;  25  :  1-3).  The  Israelites  not  only  did 
eat  of  the  sacrifices  made  to  their  gods,  but  "bowed  down 
to  their  gods"  (Num.  25  :  2),  and  "  committed  whoredom 
with  the  daughters  of  Moab  "  (Num.  25  :  i).  The  name 
Balaam  ever  after  became  typical  of  one  who  played  the 
part  of  a  teacher  and  of  a  seducer  from  the  true  and  holy 
worship  of  God  (2  Pet.  2:15;  Jude  11).  As  Pergainum 
was  noted  for  its  idol-worship  and  the  impure  character  of 
its  heathen  festivals,  we  can  readily  see  how  this  teaching  of 
Balaam  brought  forth  its  bitter  fruits,  in  idol-worship  and 
carnal  sensuality, — for  we  have  a  right  to  infer  that  these 
false  members  of  the  church  had  fallen  into  these  grievous 
sins.  All  of  which  only  brought  out  more  prominently 
the  sin  of  the  church  in  Pergamum  in  not  exercising 
cJiurch  discipline.  What  a  lesson  to  many  a  Christian 
congregation  of  the  present  day  ! 

15.  So  hast  thou  also  some  that  hold  the  teaching  of  the  Nicolaitans  in 
like  manner. 

This  verse  describes  still  another  class  of  errorists  that 
were  permitted  to  remain  in  the  church  in  Pergamum. 
They  taught  false  views  of  Christian  liberty,  and  led  im- 
moral lives,  following  in  this  the  example  of  the  Nico- 
laitans (see  notes  on  2  :  6).  In  like  manner  with  the 
Balaamites  of  verse  14,  they  were  guilty  of  the  same 
grievous  sins,  and  there  evidently  was  a  close  afifinity 
between  the  Balaamites  and  the  Nicolaitans,  although  it 
is  best  to  regard  them  as  two  distinct  sects.  No  matter 
what  differences  there  may  have  been  in  their  false  theo- 
ries, they  practically  reached  the  same  goal  of  profligacy 
and  immorality,  transgressing  the  very  fundamental  prin- 


40  THE  REVELATION  OF  ST.  JOHN.  [ii.  i6,  17. 

ciples  underlying  the  Christian  rehgion  (i  Cor.  8  :  7-13  ; 
Acts  15  :  29). 

16.  Repent  therefore;  or  else  I  come  to  thee  quickly,  and  I  will  make 
war  against  them  with  the  sword  of  my  mouth. 

We  have  here  an  admonition  to  the  church  to  repent. 
This  repentance  on  the  part  of  the  bishops  and  the  mem- 
bers of  the  church  would  manifest  itself  in  a  two-fold 
way,  by  seeking  to  convert  these  errorists  from  their  evil 
way,  or  by  exercising  church  discipline.  If  the  church 
would  not  be  zealous  for  purity  of  doctrine  and  life,  then 
Christ  Himself  would  quickly  visit  them  in  punishment. 
But  if  they  repented,  Christ  gives  the  gracious  promise 
that  the  truth  shall  be  victorious,  for  He  Himself  shall 
aid  in  a  special  manner,  and  give  efficacy  to  the  word  of 
God,  so  that  these  errorists  shall  be  overcome. 

17.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the 
churches.  To  him  that  overcometh,  to  him  will  I  give  of  the  hidden  manna, 
and  I  will  give  him  a  white  stone,  and  upon  the  stone  a  new  name  written, 
which  no  one  knoweth  but  he  that  receiveth  it. 

See  notes  on  2  :  7,  11.     To  him  will  I  give  of  the  hidden 

manna.  Pure,  holy,  and  heavenly  food  as  contrasted 
with  the  polluted  meats  offered  to  idols.  This  bread  of 
heaven  may  be  Christ's  peculiar  gift  of  Himself  (John  6  : 
48-58),  to  be  the  nourishment  as  well  as  the  reward  of 
His  faithful  ones.  This  manna  is  hidden,  because  "  our 
citizenship  is  in  heaven  "  (Phil.  3  :  20),  and  our  spiritual 
life  "  is  hid  with  Christ  in  God  "  (Col.  3  :  3),  and  will  not  be 
fully  enjoyed  until  we  enter  upon  our  future  glory  (i  John 
3:2).  A  white  stone.  White  is  the  color  of  victor)''  and 
of  purity.  Of  the  many  interpretations  given  of  the  white 
stone  we  believe  that  given  by  Victorinus,  Erasmus,  Calo- 
vius,  Vitringa,  Wordsworth,  and  others  to  be  the  most 
satisfactory.  **  In  ancient  courts  of  justice,  the  acquittal 
of  the  criminal  was  declared  by  a  majority  oi  white  stones^ 


II.  i8.]  CHAPTER  II.  41 

cast  into  the  judicial  urn.  Christ,  the  Redeemer  of  the 
world,  the  Judge  of  the  quick  and  dead,  will  pronounce 
the  acquittal  of  him  that  overcometh,  at  the  Great  Day 
of  Assize.  This  white  stone  is  not  only  a  stone  of  ac- 
quittal, but  it  is  a  passport  of  admission  to  the  spiritual 
banquet  of  the  life  eternal  in  the  heavenly  Jerusalem  " 
(Wordsworth).  And  upon  the  stone  a  new  name 
written.  This  is  evidently  the  neiu  name  bestowed  upon 
tlie  believer,  descriptive  of  his  character,  position,  and 
glory  in  the  New  Jerusalem.  It  is  a  name  which  no  one 
knoioeth  but  he  that  recciveth  it,  "  because  no  one  can  enter 
into  Christ's  presence  by  means  of  the  merits  of  others  ; 
every  one  must  give  an  account  of  himself  to  God,  and 
be  rewarded  according  to  his  own  works  (Rom.  14  :  12)  " 
(Wordsworth).  "  Jacob,  after  he  had  wrestled  with 
the  angel,  received  the  new  name  of  Israel.  Wouldst  thou 
know  what  new  name  thou  art  to  receive  ?  Overcome. 
Till  then  thou  wilt  ask  in  vain  ;  but  then  thou  shalt  soon 
read  it  on  the  white  stone  "  (Bengel). 

9.  The  Epistle  to  the  Church  in  Thyatira 
(ii.  18-29). 

18.     And  to  the  angel  of  the  church  in  Thyatira  write ; 

These  things  saith  the  Son  of  God,  who  hath  his  eyes  hke  a  flame  of  fire, 
and  his  feet  are  like  unto  burnished  brass. 

Angel.  We  do  not  positively  know  who  was  bishop 
of  Thyatira.  (See  notes  on  Rev.  i  :  20.)  Some  from 
ancient  times  have  held  that  Carpus  (not  the  one  men- 
tioned  in  2  Tim.  4:13)  was  bishop,  while  others  call  the 
bishop  of  Pergamum  by  that  name.  Thyatira.  This 
city  was  situated  on  the  river  Lycus,  about  forty  miles 
southeast  of  Pergamum,  and  its  chief  trade  was  the  dyeing 
of  purple.  Whether  the  church  was  founded  by  the  Lydia 
mentioned  in  Acts  16  :  14,  15,  who  was  baptized  with  her 


42  THE  REVELA TION  OF  ST.  JOHN.  [li.  19,  20. 

household  at  Philippi,  we  cannot  positively  determine. 
The  Son  of  God.  For  the  description  which  Christ  gives 
of  Himself,  see  notes  on  i  :  14,  15.  The  most  remarkable 
part  of  it  is  that  He  designates  Himself  the  Son  of  God. 
This  does  not  conflict  with  1:13,  where  John  says  that 
he  saw  "  one  like  unto  the  Son  of  man,"  for  Christ  is  both 
God  and  Man.  Our  Lord  thus  designates  Himself  here, 
probably  because  in  verse  27  there  is  reference  to  Ps.  2  : 
7-9,  where  the  glory  of  the  Son  is  predicted.  The  Son 
of  God  with.  His  eyes  of  flame  penetrates  everything,  and 
nothing  impure  shall  escape  from  the  treading  of  those 
burning  feet. 

19.  I  know  thy  works,  and  thy  love  and  faith  and  ministry  and  patience 
and  that  thy  last  works  are  more  than  the  first. 

Thy  works.  See  notes  on  2  :  2.  These  works  are 
defined  as  manifesting  themselves  in  a  four-fold  way. 
Thy  love  ,  .  .  faith  ,  .  .  ministry  .  .  .  patience.    Two 

groups  of  works  are  mentioned,  in  such  order  that  the 
members  of  the  first  group  correspond  to  those  of  the 
second.  Love  shows  itself  in  ministry  ;  faith  \n  patience 
or  endurance  (MiLLlGAN).  This  love  was  both  to  God 
and  men  ;  this  ministry  displayed  itself  in  loving  service 
to  all  that  needed  it, — the  sick,  the  poor,  the  orphan,  the 
aged.  Faith  is  to  be  taken  in  its  general  sense,  not 
faithfulness,  and  proved  itself  in  faithful  and  persever- 
ing patience  amidst  all  trying  and  suffering.  Thy  last 
works  are  more  than  the  first.  In  this  there  was  a  great 
contrast  between  this  church  and  that  at  Ephesus  (2  :  5). 
There  was  progress  in  all  the  works  of  this  church. 

20.  But  I  have  this  against  thee,  that  thou  sufferest  the  woman  Jezebel, 
which  calleth  herself  a  prophetess;  and  she  teacheth  and  seduceth  my 
servants  to  commit  fornication,  and  to  eat  things  sacrificed  to  idols. 

This  church,  like  the  one  in  Pergamum,  was  careless  in 
exercising  church  discipline.     Thou  sufferest  the  woman 


II.  21.]  CHAPTER  IT.  43 

Jezebel.  A  particular  woman  is  meant ;  her  name  may 
have  been  Jezebel,  but  probably  not.  The  wickedness 
of  this  woman,  however,  marked  her  as  another  Jezebel, 
like  that  Sidonian  queen,  the  wife  of  Ahab,  who  intro- 
duced the  worship  of  Baal,  and  caused  the  children  of 
Israel  to  commit  fornication  (2  Kings  9  :  22).  This 
woman  pretended  to  be  a  prophetess  and  taught  false 
doctrines  closely  related  to  those  of  the  Balaamites  (2  : 
14),  and  to  those  of  the  Nicolaitans  (2  :  15),  for  the 
practical  end  was  the  same — immorality  and  apos- 
tasy. Many  authorities,  some  ancient,  read  tJiy  wife 
Jezebel.  This  reading  would  make  this  false  prophetess 
the  wife  of  the  bishop.  Some  interpret  this  passage 
figuratively,  making  Jezebel  the  name  of  a  heretical  party, 
her  sin  of  fornication  designating  idolatry  and  worldly 
alliances,  her  children  {2  :  23),  disciples.  In  accordance 
with  this  view  we  find  the  comment  of  WORDSWORTH  : 
"  The  heresy  here  reprehended  is  that  of  those  who 
said  that  it  was  not  necessary  to  suffer  martyrdom  for 
Christ ;  and  that,  provided  men  had  knowledge,  there 
was  no  sin  in  eating  things  offered  to  idols,  and  in  com- 
plying with  all  the  requirements  of  the  idolatrous  per- 
secutors of  the  Church."  It  is  far  better  to  retain  the 
literal  meaning.  LaNGE  correctly  says:  "Jezebel  was 
a  religious  fanatic,  who  claimed  to  be  a  prophetess  and 
had  founded  a  school  of  Antinomianism,  in  which  an 
impure  intercourse  of  the  sexes  was  reduced  to  a  religious 
system,  and  clothed  in  the  garb  of  pious  enthusiasm. 
The  name  is  symbolical,  but  not  the  sex.  It  should  be 
observed  that  the  seduction  to  fornication  occupies  the 
foremost  place,  and  that  more  stress  is  laid  upon  it  than 
upon  the  eating  of  idolatrous  sacrifices." 

21.     And  I  gave  her  time  that  she  should  repent;  and  she  willeth  not  to 
repent  of  her  fornication. 


44  THE  REVEL  A  TION  OF  ST.  JOHN.  [ii.  22,  23. 

God  had  delayed  His  righteous  judgment  upon  this 
woman,  and  the  time  for  repentance  was  still  at  hand, 
but  she  had  become  so  hardened  in  her  evil  ways,  that 
there  was  no  hope  for  repentance.  She  willeth  not  to 
repent.  A  remarkable  statement  showing  the  freedom 
of  the  will  in  things  that  are  evil. 

22.  Behold,  I  do  cast  her  into  a  bed,  and  them  that  commit  adultery 
with  her  into  great  tribulation,  except  they  repent  of  her  works. 

From  the  bed  of  shame  and  infamy  she  should  be 
cast  upon  a  bed  of  sickness  and  suffering.  Some  think 
that  this  bed  denotes  the  final  punishment  in  Gehenna 
or  Hell.  It  will  surely  overtake  her,  but  this  is  not  the 
meaning  here.  Those  who  shared  in  her  deeds  shall 
also  suffer  punishment,  which  is  described  as  a  great 
tribulation.  Except  they  repent.  The  they  may  include 
not  only  the  parties  in  her  adulteries,  but  those  in  the 
church  who  tolerated  her  wicked  ways  (see  verse  24). 

23.  And  I  will  kill  her  children  with  death  ;  and  all  the  churches  shall 
know  that  I  am  he  which  searcheth  the  reins  and  hearts  :  and  I  will  give 
unto  each  one  of  you  according  to  your  works. 

Her  children.  We  need  not  interpret,  her  actual 
children  of  fornication,  for  it  is  strictly  biblical  to  call 
all  those  who  share  the  evil  deeds  of  Jezebel  (verse  22) 
her  cliildren.  With  death.  The  great  tribulation  which 
overtakes  these  adulterers  terminates  with  the  punish- 
ment of  death, — possibly  with  a  reference  to  the  punish- 
ment visited  upon  such  guilty  ones  (Lev.  20  :  10).  AH 
the  churches  shall  know.  Not  only  in  Asia  Minor,  but 
in  all  the  world,  wherever  this  Epistle  shall  be  read. 
Which  searcheth  the  reins  and  hearts.  This  is  an 
attribute  ascribed  to  the  righteous  God,  "  for  the  right- 
eous God  trieth  the  hearts  and  reins"  (Ps.  7  :  9).  These 
two  words  "  reins  and  heart  "  include  the  whole  inner 


II.  24-]  CHAPTER  II.  45 

and  secret  life  of  man.  Christ  as  the  Son  of  God,  "  with 
his  eyes  like  a  flame  of  fire"  (2  :  18),  penetrates  our  inner- 
most thoughts,  and  wlien  the  Lord  cometh  "  he  will 
both  bring  to  light  the  hidden  things  of  darkness,  and 
make  manifest  the  counsels  of  the  hearts  ;  and  then  shall 
each  man  have  his  praise  from  God  "  (i  Cor.  4  :  5).  Unto 
each  one  of  you  according  to  yonr  works.  Addressed 
here  specially  to  these  guilty  followers  of  Jezebel,  but 
true  of  all  whether  believers  or  unbelievers  (Rom.  2  : 
6-1 1). 

24.  But  to  you  I  say,  to  the  rest  that  are  in  Thyatira,  as  many  as  have 
not  this  teaching,  which  know  not  the  deep  things  of  Satan,  as  they  say ; 
I  cast  upon  you  none  other  burden. 

This  is  addressed  to  the  faithful  in  the  church  at 
Thyatira,  to  those  not  infected  either  by  the  false  doc- 
trine or  the  impure  life  of  Jezebel  and  her  followers. 
These  faithful  ones  are  described  by  two  marks,  in  what 
follows.  The  deep  things  of  Satan,  as  they  say.  It  is 
probably  best  to  refer  tJicy  say  to  these  false  and  im- 
moral teachers,  who,  like  the  other  gnostic  sects  of  this 
and  a  later  period,  professed  to  initiate  their  followers  in 
the  depths  of  the  profoundest  mysteries.  Some  of  them 
in  their  impious  recklessness  may  have  pretended  to 
fathom  even  tlie  deep  tilings  of  Satan,  and  may  have 
"  taught  that  it  was  a  duty  for  the  true  gnostic  to  dive 
into  all  the  gulfs  of  sensuality,  and  that  he  could  not  be 
hurt  thereby,  any  more  than  gold  by  mud,  and  some  of 
them  even  did  not  hesitate  to  adore  the  Evil  One  him- 
self, such  as  the  Ophites,  or  Serpent-Worshippers,  and 
the  Cainites.  Indeed,  the  enormities  committed  by  them, 
while  pretending  to  superior  spiritual  knowledge  of 
things,  are  too  monstrous  to  be  recorded  "  (WORDS- 
WORTH). 

Another  interpretation  is  that  this  saying  of  the  false 


46  THE  RE  VELA  TION  OF  ST.  JOHN.  [ii.  25,  26. 

teachers  only  includes ///^(T^r^y)  things,  or  possibly  the  deep 
things  of  God,  but  that  the  Lord  in  indignation  substi- 
tutes of  Satan.  (So  Calovius,  Bengel,  Ewald,  De  Wette, 
Alford,  Duesterdieck,  and  others.)  A  few  would  even 
refer  as  they  say  to  the  faithful  C/iristians,  and  that 
these  called  the  deep  things  of  the  heretics,  the  deep  things 
of  Satan.  But  evidently  this  is  not  what  is  here  meant. 
I  cast  upon  you  none  other  burden.  To  what  burden 
does  Christ  refer?  Many  answers  have  been  given,  (i) 
Some  would  refer  it  to  the  Christian  obligation  of  "  ab- 
staining from  the  pollution  of  idols  and  from  fornication  " 
(Acts  15  :  20,  28,  29),  the  very  points  here  at  issue 
(Alford,  Lee,  Stern,  Hengstenberg,  Duesterdieck,  Simcox, 
and  others) ;  (2)  others  refer  it  to  the  previous  suffering 
implied  in  the  patience  of  verse  19  (De  Wette,  Bisping, 
and  others) ;  but  the  context  implies  (3)  that  it  refers  to 
the  trouble  which  the  church  will  have  of  excommunicat- 
ing Jezebel  and  her  followers  (2  :  20)  (Lange,  Milligan, 
and  others). 

25.  Howbeit  that  which  ye  have,  holdfast  till  I  come. 

In  addition  to  exercising  strict  church  discipline,  so 
that  I  have  nothing  against  thee  (2  :  20),  hold  fast  thy 
present  faithfulness,  so  highly  commended  (2  :  19).  Till 
I  come.  The  reference  is  to  the  Second  Advent,  but 
the  uncertainty  of  the  time  is  expressed  by  the  little 
Greek  word  an,  which  is  untranslatable  in  English. 

26.  And  he  that  overcometh,  and  he  that  keepeth  my  works  unto  the 
end,  to  him  will  I  give  authority  over  the  nations. 

He  that  overcometh  and  ,  .  .  keepeth.  In  this  letter 
the  promise  to  the  victor  precedes  the  proclamation  to  hear 
what  the  Spirit  saith  to  the  churches.  (See  notes  on  2  : 
7,  II,  17.)  Here  the  victory  consists  in  remaining  faith- 
ful unto  the  end.     My  works.     Which  belong^  to  me, — 


II.  27,  28.]  CHAPTER  II.  47 

not  only  those  which  I  command.  Note  how  essential 
to  the  Christian  life  are  personal  purity  and  holines.s, — 
the  believer  must  closely  walk  in  the  footsteps  of  Christ, 
and  aim  at  a  perfect  Christian  development.  I  will 
give  authority  over  the  nations.  In  scriptural  lan- 
guage this  can  only  refer  to  the  time  of  the  Farousia  or 
Second  Advent,  when  the  nations  are  given  to  Christ  for 
His  inheritance  (Ps.  2  :  8,  9),  and  He  begins  His  rule  in 
the  midst  of  His  enemies  (Ps.  no  :  2,  5,  6j,  and  when  the 
saints  shall  reign  with  Christ  in  His  kingdom.  The  reign 
of  the  saints  is  prominent  in  the  Apocalypse  (3:21;  5  : 
10  ;  20  :  4 ;  22  :  5).  There  are  many  references  in  Scrip- 
ture to  the  time  when  and  the  manner  in  which  the 
saints  shall  exercise  this  authority  (Ps.  149  :  5-9  ;  Dan. 
7  :  22,  27  ;  Matt.  19  :  28  ;  i  Cor.  6  :  2).  See  Exciirsiis  I. 
on  TJie  Kingdom  of  God. 

27.  And  he  shall  rule  them  with  a  rod  of  iron,  as  the  vessels  of  the 
potter  are  broken  to  shivers ;  as  I  also  have  received  of  my  Father. 

All  these  promises  do  not  refer  to  this  present  life,  out 
to  the  future.  The  same  power  that  Christ  has  received 
of  the  Father  (Ps.  2  :  8,  9),  and  which  He  Himself  will 
exercise  over  His  enemies  (Rev.  12  :  5  ;  19  :  15),  He  will 
confer  upon  His  victorious  servants  (Luke  22  :  29). 
The  victor  shall  share  in  the  glory  of  the  Messiah's 
kingly  rule,  and  Christ  shall  sJiepJicrdize  the  nations 
"  with  as  absolute  a  mastery  as  is  expressed  in  crushing  a 
potsherd  "  (SiMCOX). 

28.  And  I  will  give  him  the  morning  star. 

A  difficult  passage.  This  morning  star  does  not  des- 
ignate the  devil,  with  reference  to  Isa.  14  :  12;  nor  the 
king  of  Babylon  (Zuellig) ;  nor  the  bright  glory,  the 
heavenly  doxa,  with  which  the  victor  is  to  be  endowed 
(De  Wette,  Duesterdieck) ;    nor  does  it  symbolize  the 


48  THE  REVELATION  OF  ST.  JOHN.  [ii.  29. 

full  dawn  of  the  new  day  of  Jesus  Christ  (Lange, 
Luthardt);  but  it  is  far  better,  from  the  title  which 
Christ  gives  to  Himself  in  22  :  16,  to  regard  this  iJiorning 
star  as  the  Lord  Jesus  Himself,  displayed  in  all  His 
heavenly  beauty  before  the  hearts  of  His  people,  as  their 
proper  portion  and  hope.  He  gives  Himself  to  His 
people,  as  the  sum  of  every  spiritual  blessing  (Trench), 
the  fruition  of  His  glorious  presence  (Plumptre),  sharing 
with  them  His  royal  dominion  (3  :  21).  (So  Calovius, 
Bengel,  Ebrard,  Lee,  Milligan,  and  others.) 

29.     He    that   hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the 
churclies. 

On  this  formula  see  notes  on  2  :  7. 


CHAPTER  III. 

10,  The  Epistle  to  the  Church  in  Sardis  (Hi.  i-6). 

I.     And  to  the  angel  of  the  church  in  Sardis  write ; 

These  things  saith  he  that  hath  the  seven  Spirits  of  God,  and  the  seven 
stars :  I  know  thy  works,  that  thou  hast  a  name  that  thou  livest,  and  thou 
art  dead. 

The  angel.  See  note  on  Rev,  i  :  20.  The  name  of 
this  bishop  we  do  not  know.  During  the  middle  of  the 
second  century  (170  A.  D.)  it  was  the  residence  of  the 
learned  Melito,  who  wrote  a  commentary  on  the  Apoca- 
lypse (Eusebius,  H.  E.  IV.  26).  Sardis.  This  ancient 
capital  of  Lydia,  the  residence  of  its  kings,  including 
Croesus,  was  situated  upon  the  river  Pactolus,  the  golden 
sand,  about  fifty  miles  due  east  of  Smyrna  and  twenty- 
three  miles  due  south  of  Thyatira.  It  was  noted  for  its 
riches  and  its  luxury,  famous  for  its  manufacture  of 
Persian  carpets,  and  also  on  account  of  a  magnificent 
temple  of  the  goddess  Cybele,  the  rites  of  whose  worship 
were  noted  for  their  impurity.  He  that  hath  the  seven 
Spirits  of  God.  These  seven  Spirits  represent  the  Holy 
Spirit  as  seven-fold  in  His  operations.  (See  notes  on 
Rev.  I  :  4.)  This  phrase  illustrates  the  doctrine  of 
the  procession  of  the  Holy  Ghost  from  the  Father  and 
the  Son.  Christ  is  here  spoken  of  as  having  the  Spirit, 
not  so  much  because  in  the  days  of  His  flesh  He  was 
anointed  with  the  Spirit  above  measure  (John  3  :  34), 
"  but  because,  as  the  Son  of  God,  the  Spirit  of  God  is 
His  Spirit  (Rom.  8  :  9),  and  because  He  sends  the  Spirit 
4  49 


50  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [lir.  2,  3. 

(John  15  :  26;  20  :  22  ;  Acts  2  :  33),  who  acts  as  His 
representative  (John  15:26)"  (Craven).  And  the 
seven  stars.  See  notes  on  i  :  16,  20  ;  2  :  i.  "  Since  the 
stars  are  the  angels  of  the  seven  churcJies  (i  :  20),  we  must 
see  in  this  combination  a  hint  of  the  relation  between 
Christ,  as  the  giver  of  the  Holy  Spirit,  and  as  the  author 
of  a  ministry  of  living  men  in  His  Church  (Eph.  4  :  7-12  ; 
John  20  :  22,  23 ;  Acts  i  :  8  ;  20  :  28)  "  (Trench).  Thou 
hast  a  name  that  thou  livest.  A  reputation  of  being 
a  Christian  church,  but  this  is  contrary  to  the  real  facts 
of  the  case,  for  thou  art  spiritually  dead. 

2.  Be  thou  watchful,  and  stablish  the  things  that  remain,  which  were 
ready  to  die :  for  I  have  found  no  works  of  thine  fulfilled  before  my  God. 

Watchful.  Very  expressive  in  Greek,  the  present  par- 
ticiple being  used, — become  zvatehing,  i.  e.  "  awake  and 
watch."  Stablish  the  things  that  remain.  Most  modern 
commentators  incorrectly  refer  this  phrase  to  persons, 
the  members  of  the  church  which  remain  (Duesterdieck, 
De  Wette,  Ebrard,  Trench,  etc.).  The  context,  however, 
implies  that  the  things  that  remain  refer  to  "  those  thy 
remaining  few  graces  which  in  thy  spiritual  deadly 
slumber  are  not  yet  quite  extinct."  (So  Alford,  Bengel, 
Ewald,  Milligan,  etc.)  I  have  found  no  works  of  thine 
fulfilled.  Many  ancient  authorities  read  not  found  thy 
works.  For  they  have  not  reached  the  standard  which 
God  requires,  nor  hast  thou  fulfilled  thy  duties  to  which 
as  a  church  thou  wast  called.  Before  my  God.  These 
works  may  have  appeared  praiseworthy  in  their  own  eyes 
and  in  those  of  the  world,  but  not  before  God. 

3.  Remember  therefore  how  thou  hast  received  and  didst  hear;  and 
keep  it,  and  repent.  If  therefore  thou  shalt  not  watch,  I  will  come  as  a 
thief,  and  thou  shalt  not  know  what  hour  I  will  come  upon  thee. 

Remember  .  .  .  how  thou  .  .  .  didst  hear.  Sardis 
had  kept  what  she  had  received,  for  the  doctrine  of  the 


III.  4.]  CHAPTER  III.  51 

church  was  not  heretical, — but  she  had  lost  tJie  manner 
in  which  she  had  once  received  the  Gospel,  and  the 
manner  in  which  she  heard  and  gave  heed  to  the  doc- 
trine. Keep  the  divme  truth  which  tJioit  hast  received  and 
didst  hear,  and  repent,  for  if  the  truth  is  maintained  it 
has  in  itself  power  to  work  true  repentance.  The  aorist 
imperative  {repent)  implies  "  a  quick  and  decisive  act  of 
amendment "  (Alford).  If  thou  shalt  not  watch.  In 
the  aorist,  "  if  thou  shalt  not  awake  and  become  watch- 
ful." I  will  come  as  a  thief.  This  does  not  here  refer 
to  Christ's  Second  Advent,  but  to  some  special  punish- 
ment which  He  would  suddenly  and  unexpectedly  visit 
upon  the  church  at  Sardis,  in  case  they  did  not  repent  of 
their  coldness,  their  want  of  spirituality,  and  of  their 
hypocrisy. 

4.     But  thou  hast  a  few  names  in  Sardis  which  did  not  defile  their  gar- 
ments :  and  they  shall  walk  with  me  in  white ;  for  they  are  worthy. 

A  few  names.  Bengel  calls  our  attention  to  the  fact 
that  these  few  faithful  Christians  had  not  separated  them- 
selves from  the  church  in  Sardis,  notwithstanding  its 
dead  state.  Which  did  not  defile  their  garments.  Who 
had  not  sullied  the  purity  of  their  Christian  life  by  fall- 
ing into  the  impure  sins  so  common  among  the  heathen. 
They  shall  walk  with  me  in  white.  White  is  the  color 
of  victory,  innocency,  and  purity,  and  white  garments  are 
peculiar  to  those  in  heaven  (6  :  1 1  ;  7  :  9  ;  19  :  8).  "  They, 
who  in  their  earthly  lives  have  kept  their  garments  un- 
defiled,  will  walk  with  Christ  (John  17  :  24)  in  white  gar- 
ments, since,  thus  adorned,  they  will  live  in  the  state  of 
immortal  glory,  before  the  throne  of  God  and  of  the 
Lamb,  in  the  full  and  blessed  enjoyment  of  His  fellow- 
ship "  (DUESTERDIECK).  For  they  are  worthy.  Not  in 
the  Roman  Catholic  sense  of  merit,  as  if  they  had  earned 


52  THE  REVELATION  OF  ST.  JOHN.  [iii.  5. 

this  reward  by  their  own  powers.  But  there  is  a  fitness 
and  propriety  in  thus  rewarding  them.  Calovius  reminds 
us  that  "  Christ  alone,  by  faith,  renders  them  worthy." 

5.  He  that  overcometh  shall  thus  be  arrayed  in  white  garments;  and  I 
will  in  no  wise  blot  his  name  out  of  the  book  of  life,  and  I  will  confess  his 
name  before  my  Father,  and  before  his  angels. 

He  that  overcometh.  See  notes  on  2  :  7.  The  over- 
coming in  this  Epistle  has  especial  reference  to  their 
victory  over  the  flesh  and  the  worldly  spirit.  Thus.  As 
those  mentioned  in  the  preceding  verse.  In  no  wise  blot 
his  name  out  of  the  book  of  life.  This  expresses  the 
certainty  of  the  salvation  of  those  who  overcome. 
Whether  a  name  once  written  in  the  Book  of  Life  can  be 
blotted  out  depends  on  the  meaning  we  assign  to  "be- 
ing written  in  the  book  of  life  "  (13  :  8  ;  17  :  8).  If  we 
\6.txv\.\{y  \.\\\?>  \\\'0i\  \\\Q  eternal  cJioosing  oi  the  believer  in 
Christ  {election  in  the  sense  as  used  in  i  Pet.  i  :  1,2)  (see 
notes  on  Rev.  13:8;  17:8),  there  can  be  no  blotting 
out,  for  this  election  of  God  is  in  itself  unchangeable  and 
eternal  (see  notes  on  i  Pet.  i  :  i,  2  ;  2  Pet.  i  :  10).  But 
if  we  maintain  that  a  man  is  written  in  the  Book  of  Life 
only  when  he  becomes  an  heir  of  the  kingdom  through 
faith  in  Christ,  simultaneously  with  his  calling  and  con- 
version, or  his  admission  into  the  Church  by  baptism,  then 
this  name  may  be  blotted  out.  But  this  is  not  the  question 
here.  What  we  are  told  is,  not  that  some  names  shall  be 
blotted  out,  but  that  certain  names  shall  in  no  wise  be  so. 
This  book  of  life  is  conceived  of  in  Scripture  as  contain- 
ino"  a  register  of  all  those  who  are  to  inherit  eternal  life 
(Ex.  32  :  32,  33 ;  Ps.  69  :  28  ;  Isa.  4:3;  Ezek.  13:9; 
Dan.  12:1;  Luke  10  :  20 ;  Phil.  4:3;  Rev.  3:5;  13:8; 
17:8;  20  :  12,  15  ;  21  :  27).  I  will  confess  his  name. 
The  promise  to  the  victor  includes  three  things  :  (i)  glo- 
rious apparel ;  (2)  certainty  of  salvation  ;  (3)  public  recog- 


II r.  6,  7.]  CHAPTER  III.  53 

nition.  "  The  promise  implies  that  in  the  great  day  the 
Judge  will  expressly  acknowledge  the  name  thus  written 
in  the  book  of  life,  as  belonging  to  one  of  His  "  (Alforu). 
Before  my  Father.  Matt.  10  :  32,  "  Every  one  who  shall 
confess  me  before  men,  him  will  I  also  confess  before  my 
Father  which  is  in  heaven."  Before  his  angels.  Luke 
12:8,"  Every  one  who  shall  confess  me  before  men, 
him  shall  the  Son  of  man  also  confess  before  the  angels 
of  God." 

6.     He  that  hath  an  ear,  let  him   hear  what  the  Spirit   saith    to    the 
churches. 

See  notes  on  2  :  7.     The  usual  exhortation  with  which 
the  last  four  Epistles  end. 


II.  The  Epistle  to  the  Church  in  Philadelphia 

(iii.  7-13). 

7.     And  to  the  angel  of  the  church  in  Philadelphia  write  ; 

These  things  saith  he  that  is  holy,  he  that  is  true,  he  that  hath  the  key 
of  David,  he  that  openeth,  and  none  shall  shut,  and  that  shutteth,  and  none 
openeth. 

The  angel.  See  notes  on  i  :  20.  The  Apostolic  Con- 
stitutions (VII.  46)  speaks  of  ''  Demetrius  as  bishop  of 
Philadelphia."  Some  have  identified  him  with  the  De- 
metrius of  3  John  12.  Philadelphia.  A  city  in  Lydia, 
at  the  foot  of  Mount  Tmolus,  about  twenty-eight  miles 
southeast  of  Sardis,  built  by  Attains  Philadelphus 
(whence  its  name),  king  of  Pergamum,  died  138  B.  C. 
A  letter  written  by  Ignatius  to  this  church  is  still  extant. 
Though  frequently  visited  by  earthquakes,  the  city  still 
exists,  "  a  living  monument  of  the  faithfulness  of  Divine 
promises  in  the  midst  of  ruins"  (Lange).  He  that  is 
holy  .  .  .  true.  The  three-fold  description  here  given 
of  Christ  is  in  harmony  with   i  :  12-18,   but  takes  this 


54  THE  RE  VELA  TION  OF  ST.  JOHN.  [in.  8. 

special  form  with  reference  to  the  contents  of  this 
Epistle.  Christ  is  the  one  absolutely  Iioly  ijiagios),  sep- 
arated from  all  evil,  and  hating  evil,  an  attribute  be- 
longing to  God  alone  ;  He  is  also  the  true,  i.  e.  *'  the 
actual  and  genuine  Messiah,  heir  and  Lord  of  the  truly 
abiding  theocracy  "  (DliESTERDlECK).  This  is  evidently 
the  meaning  of  true  in  its  relation  to  the  context,  al- 
though others  maintain  that  it  means  truthful,  ox  fait li- 
ful,  or  perfect.  Christ  is  the  true  Messiah,  for  He  has 
the  key  of  David.  The  key  is  the  symbol  of  authority 
and  power  in  the  kingdom  of  God,  and  this  power  is 
exercised  by  Jesus  Christ.  In  Isa.  22  :  20-22  we  read 
that  the  key  of  the  house  of  David  was  laid  upon  the 
shoulder  of  Eliakim  (2  Kings  18  :  18),  as  a  steward,  but 
now  it  is  held  by  Jesus  the  Messiah.  It  is  not  necessary 
to  draw  a  distinction  between  the  key  of  Daviddind  the 
key  of  the  house  of  David,  as  some  do,  for  both  desig- 
nate the  kingdom  of  David,  and  this  kingdom  in  Script- 
ure language  is  the  kingdom  of  Jesus  Christ.  This  key 
is  not  the  key  of  knozuledge,  "  the  power  to  open  the  un- 
derstanding of  the  Scriptures  (Luke  ii  :  52  ;  24:  32)," 
nor  so  much  the  key  of  discipline  (although  this  is  in- 
cluded),— but  rather  the  key  of  poiuer,  for  Christ  as  the 
Supreme  Lord  admits  into  the  kingdom  and  excludes 
from  it, — as  it  is  emphatically  expressed  in  the  latter 
part  of  the  verse. 

8.  I  know  thy  works  (behold,  T  have  set  before  thee  a  door  opened, 
which  none  can  shut),  that  thou  hast  a  little  power,  and  didst  keep  my 
word,  and  didst  not  deny  my  name. 

I  know  thy  works.  See  notes  on  2  :  2.  A  word  of 
commendation  and  consolation.  I  have  given  before 
thee  a  door  opened.  The  context  shows  that  the  mean- 
ing is,  the  church  will  have  an  opportunity  to  do  success- 
ful mission  work.     "  He  has  opened  a  door  before  his 


III.  9.]  CHAPTER  III.  55 

faithful  and  stedfast  church,  through  which  a  multitude 
of  still  unbelieving  Jews  are  to  enter  (3  :  9)  "  (DuESTER- 
DIECK).  The  Greek  woxd^ given,  translated  set,  "  is  deliber- 
ately chosen  to  bring  out  the  fact  that  every  advantage 
we  possess,  ever}^  privilege  we  enjoy,  every  victory  we 
gain,  is  the  gift  of  Christ  "  (MiLLlGAX).  Thou  hast  a 
little  power.  This  phrase  marks  the  first  of  three  good 
qualities  now  affirmed  of  this  church.  The  church  had 
not  failed  ;  it  had  some  power.  We  are  not  to  under- 
stand as  if  this  meant  that  there  was  a  spiritual  weakness 
in  the  church,  but  it  refers  rather  to  the  smallness  of  the 
church,  and  its  poverty  in  comparison  with  the  richer 
Jewish  synagogue.  And  didst  keep  my  word.  Making 
open  confession  of  the  sanie  before  the  Jews  and  the 
heathen.  Didst  not  deny  my  name.  Even  in  the  time 
of  the  greatest  trial  and  tribulation. 

9.  Behold,  I  give  of  the  synagogue  of  Satan,  of  them  which  say  they 
are  Jews,  and  they  are  not,  but  do  lie;  behold,  I  will  make  them  to  come 
and  worship  before  thy  feet,  and  to  know  that  I  have  loved  thee. 

Of  the  synagogue  of  Satan.  The  partitive  genitive, 
i.  e.  certain  persons  from  out  of  the  synagogue.  These 
were  Jews,  but  on  account  of  their  enmity  towards  their 
Messiah,  they  had  no  right  to  the  honorable  name,  but 
were  rather  a  synagogue  of  Satan.  See  notes  on  2  :  9. 
To  come  and  worship.  The  mission  of  this  church  among 
the  Jews  shall  be  very  successful.  Just  as  in  the  O.  T.  it 
is  prophesied  that  the  Gentiles  shall  be  converted  and 
come  unto  Zion  (Ps.  72  :  9  ;  Isa.  2  :  3  ;  49  :  21-23  !  60  : 
14-16;  Zech.  8  :  20-23),  so  here  it  is  predicted  that  the 
Jews  shall  in  their  conversion  come  to  the  Church  of 
Christ,  and  seek  to  enter  the  kingdom,  which  He,  who 
has  the  key  of  David,  has  set  up.  This  conversion  of 
the  Jews,  here  at  Philadelphia,  may  be  a  type  of  the 
future  conversion  of   the  Jews  in  connection  with  the 


56  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [iii.  lo,  ti. 

events  of  the  Last    Day.     To  know  that  I  have  loved 

thee.  Duesterdieck  here  sees  a  reference  to  the  life  of 
Christ  as  manifested  by  His  death  upon  the  cross.  But 
the  interpretation  of  Alford  suits  the  context  better:  "  It 
is  the  love,  bestowed  on  the  Philadelphian  church,  in 
signalizing  its  success  in  the  work  of  Christ,  that  these 
converted  enemies  shall  recognize." 

10.  Because  thou  didst  keep  the  word  of  my  patience,  I  also  will  keep 
thee  from  the  hour  of  trial,  that  hour  which  is  to  come  upon  the  whole 
world,  to  try  them  that  dwell  upon  the  earth. 

The  word  of  my  patience.  Thou  didst  obey  the  word 
which  teaches  thee  to  endure  with  patience,  even  as  I 
endured  and  suffered.     I  will  keep  thee  from  the  hoar  of 

trial.  A  special  promise  given  to  the  church  at  Pliila- 
delphia  as  a  reward  for  their  faithful  endurance  under 
trial.  This  does  not  mean  that  they  shall  be  preserved 
in  trial,  as  was  the  promise  to  Peter  (Luke  22  :  32),  but 
preserved  from  this  great  trial  and  temptation.  Which 
is  to  come  upon  the  whole  world.  If  we  take  this  in  its 
historical  sense,  we  have  here  the  prediction  of  a  general 
persecution  of  the  Church  which  shall  be  visited  upon  all 
Christians,  but  from  which  the  church  at  Philadelphia 
shall  be  exempt.  The  object  would  then  be  to  try  them 
that  dwell  upon  the  earth, — that  is,  to  believers  it  would 
be  a  trial,  making  manifest  their  fidelity, — to  unbelievers 
a  temptation,  leading  to  still  greater  hardening  of  hearts. 
But  the  context  proves  that  Christ  is  here  pre-eminently 
referring  to  the  great  tribulation  which  shall  come  before 
His  revelation  to  destroy  Antichrist. 

11.  I  come  quickly  :  hold  fast  that  which  thou  hast,  that  no  one  take 
thy  crown. 

I  come  quickly.  This  is  written  for  the  comfort  and 
encouragement  of  the  church  at  Philadelphia,  for  the 
time  of  Christ's  coming  to  reward  her  was  near  at  hand. 


III.  12.]  CHAPTER  III.  57 

Hold  fast  that  which  thou  hast.  The  strength,  the  faith- 
fuhiess,  and  patience  under  trial,  described  in  verses  8-10. 
That  no  one  take  thy  crown.  The  crown  of  Hfe,  which 
is  the  victor's  reward.  See  notes  on  2  :  lo.  For  unless 
thou  perseverest  unto  the  end  thou  mayest  fail  to  win 
what  seems  almost  within  thy  grasp. 

12.  He  that  overcometh,  I  will  make  him  a  pillar  in  the  temple  of  my 
God,  and  he  shall  go  out  thence  no  more  :  and  I  will  write  upon  him  the 
name  of  my  God,  and  the  name  of  the  city  of  my  God,  the  new  Jerusalem, 
which  Cometh  down  out  of  heaven  from  my  God,  and  mine  own  new  name. 

Overcometh.      See    notes  on   2  :  7.     A    pillar   in    the 

temple  of  my  God.  The  glorified  Church  in  the  heavenly 
Jerusalem  is  here  represented  as  a  temple,  the  inner 
sanctuary  {jiaos),  and  the  saints  compose  the  living  stones 
of  the  same,  and  some  even  are  rewarded  as  occupying 
important  places,  2.%  pillars  in  the  temple  of  God.  The 
image  used  of  the  Church  militant  (i  Cor.  3  :  16  ;  Eph. 
2  :  19-22;  I  Pet.  2  :  5)  is  here  transferred  to  the  Church 
triumphant.  Futurists  lay  stress  upon  this  passage  as 
setting  forth  "  the  pre-eminence  of  the  victorious  saints 
of  the  present  dispensation,  in  the  future  aeon  of  blessed- 
ness and  glory  "  (Craven).  He  shall  go  out  thence  no 
more.  This  emphasizes  the  permanence  of  the  reward 
given  to  the  victorious  saints,  and  to  the  stedfastness  and 
purity  with  which  they  shall  serve  God  in  their  exalted 
and  responsible  ofifices.  I  will  write  upon  him  the  name 
of  my  God.  Upon  the  forehead  of  the  victor  (14  :  i  ; 
22  :  4),  not  upon  the  pillar.  Possibly  this  name  of  God 
\s  Jehovah, — at  least  it  signifies  that  the  one  who  bears  it 
belongs  to  God.  Of  the  city  of  my  God.  This  would  sig- 
nify citizenship.  Some  have  thought  it  might  hQ/ehovah- 
shammah,  "The  Lord  is  there"  (Ezek.  48  :  35).  Christ 
Himself,  however,  calls  the  city  the  new  Jerusalem,  and 
describes  it  as  that  which  cometh  down  out  of  heaven. 


58  THE  REVELATION  OF  ST.  JOHN.  [iii.  13,  14. 

See  notes  on  21  :  2,  10.  And  mine  own  new  name.  This 
neiv  name  is  not  the  one  mentioned  in  19  :  16,  King  of 
kings,  and  Lord  of  lords,  which  is  known  to  all,  nor  the 
one  given  in  19  :  13,  TJie  Word  of  God,  but  that  incom- 
municable name  referred  to  in  19  :  12,  "  which  no  one 
knoweth  but  he  himself."  "  He  who  bears  the  new  name 
of  the  Lord  is  thereby  designated  as  eternally  belonging 
to  the  Lord  as  though  with  the  Lord's  own  signature" 
(Duesterdieck).  These  three  names  "  express  in  one 
way  or  another  the  relation  of  the  victorious  believer 
to  God  as  his  Father,  to  Christ  as  the  Revelation  of  the 
Father,  and  to  the  privileges  and  joys  of  citizenship  in 
the  kingdom  made  known  to  us  in  the  Father  and  the 
Son"  (Milligan). 

13.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the 
churches. 

He  that  hath  an  ear.     See  on  2  :  7. 

12.  The  Epistle  to  the  Church  in  Laodicea 
(iii.  14-22). 

14.  And  to  the  angel  of  the  church  in  Laodicea  write; 

These  things  saith  the  Amen,  the  faithful  and  true  witness,  the  beginning 
of  the  creation  of  God. 

The  angel.  See  on  i  :  20.  An  ancient  tradition  makes 
the  Archippus  mentioned  in  Col.  4:17  the  bishop  to 
whom  this  letter  was  addressed.  Laodicea.  One  of  the 
renowned  cities  of  Asia,  rich  in  manufactures  and  com- 
merce, situated  in  Phrygia,  on  the  river  Lycus,  in  the 
neighborhood  of  Hierapolis  and  CoIossje,  about  forty-five 
miles  southeast  of  Philadelphia,  and  one  hundred  and 
fifteen  east  of  Ephesus.  A  Christian  church  already 
existed  in  62  A.  D.,  at  the  time  that  Paul  wrote  his  letter 
totheColossians  (Col.  2  :  2  ;  4  :  13,  15,  16),  and  it  appears 


in.  15.]  CHAPTER  III.  59 

that  Paul  had  appointed  Archippus  as  their  first  bishop 
(Col.  4  :  16,  17).  The  second  bishop  is  said  to  have  been 
Nymphas  (Col.  4  :  15),  and  the  third  Sagaris,  who  was 
martyred  about  165  A.  D.  The  Amen.  Christ  is  the 
Amen,  a  title  evidently  taken  from  Isa.  65  :  16,  "  He  who 
blesseth  himself  in  the  earth  shall  bless  himself  in  the 
God  of  Avicn^'  translated  God  of  triitJi,  "and  he  .  .  . 
shall  swear  by  the  God  of  Amen"  The  titles  here  given 
to  Christ  imply  the  absolute  certainty  of  what  He  here 
affirms.  Compare  2  Cor.  i  :  20.  The  faithful  .  .  .  wit- 
ness. See  on  i  :  5.  His  testimony  is  trustworthy  and 
absolutely  true.  The  beginning  of  the  creation  of  God. 
Compare  the  parallel  passage  in  Col.  1:15,  16,  "the  first- 
born of  all  creation."  This  does  not  mean  "the  first  of 
all  God's  works,  the  first  creature  of  God,"  as  the  Arians 
taught,  but  "  the  principle,  the  original  source,  of  the 
creation  of  God,"  the  active  principle  of  creation.  Dues- 
terdieck  very  correctly  asks  :  "  How  could  Christ  have 
caused  even  the  present  Epistle  to  be  written,  if  He  Him- 
self were  a  creature?  How  could  every  creature  in 
heaven  and  earth  worship  Him  (5  :  1 3),  if  He  Himself  were 
one  of  them  ?  "  He  then  adds  :  "  In  the  Alpha  lies  the 
fact  that  Christ  is  the  beginning  of  the  creation,  while 
in  the  Omega  lies  the  fact  of  Christ's  coming  to  make 
an  end  of  the  visible  creation."  See  also  notes  on  i  :  8,  18. 
Lee  :  "  Christ  is  the  source  not  only  of  the  first  Crea- 
tion, but  also  of  the  nczv  Creation,  which  springs  from  Him 
as  the  Second  Adam  : — Behold,  I  make  all  things  nezu 
(21  :  5)." 

15.     I  know  thy  works,  that  thou  art  neither  cold  nor  hot ;  I  would  thou 
wert  cold  or  hot. 

The  hot  are  those  who  are  filled  with  a  fervent  zeal  for 

the  Lord.     Many  understand  the  cold  to  be  those  hostile 

and  actively  opposed  to  Christ,  as  Saul  was  as  long  as  he 


6o  THE  REVELATION  OF  ST.  JOHN.  [iil.  i6,  17. 

was  a  persecutor  (so  Duesterdieck,  De  Wette,  Alford, 
Milligan),  but  it  is  probably  better  to  regard  the  r(?/c/those 
unbelievers  who  have  "  hitherto  been  untouched  by  the 
power  of  grace  "  (so  Bengel,  Trench,  Lee,  Lange,  Ebrard, 
and  others).  TRENCH  :  "  The  hikcivarni  is  one  who  has 
tasted  of  the  good  gift  .  .  .  but  in  whom  the  grace  has 
failed  to  kindle  more  than  the  feeblest  spark.  The  pub- 
licans and  harlots  were  cold,  the  Apostles  Jiot,  the  Scribes 
and  Pharisees  (Luke  7  :  36-50)  lukcivann.  It  was  from 
among  the  cold,  and  not  the  lukezvarm,  that  Christ  drew 
recruits." 

16.  So  because  thou  art  lukewarm,  and  neither  hot  nor  cold,  I  will  spew 
thee  out  of  my  mouth. 

This  figure  is  evidently  taken  from  the  nauseating  effect 
of  lukewarm,  water  when  taken  into  the  mouth.  See  also 
Lev.  18  :  28  ;  20  :  22.  It  implies  utter  rejection  on  the 
part  of  Christ.  WORDSWORTH  :  "  Heathen  ignorance 
is  better  than  Christian  indifference.  There  is  more  hope 
of  influencing  those  who  have  no  knowledge  of  the  Gospel, 
than  those  who  have  a  little  knowledge,  and  are  self-satis- 
fied in  it.  .  .  .  Men  are  not  so  liable  to  be  led  astray  by 
open  unbelievers  as  by  indifferent  Christians." 

17.  Because  thou  sayest,  I  am  rich,  and  have  gotten  riches,  and  have 
need  of  nothing;  and  kaowest  not  that  thou  art  the  wretched  one  and 
miserable  and  poor  and  blind  and  naked. 

A  graphic  description  of  the  inner  nature  of  lukeivarm- 
iiess.  It  consists  in  self-sufficiency  and  self-righteousness, 
indolence  and  indifference,  and  self-deception.  Notice 
that  the  three  expressions  affirming  their  wealth  form  a 
climax.  The  context  shows  that  these  Laodiceans  were 
boasting  of  their  spiritual  riches, — but  it  is  very  likely 
that  they  were  also  rich  in  earthly  goods,  and  no  doubt 
worldly  prosperity  had  been  the  main  cause  for  making 


III.  18.]  CHAPTER  III.  61 

this  church  lukcivarin.  The  wretched  one.  The  most 
deplorable  state  of  all  is  that  of  those  who  seem  and  deem 
themselves  religious,  and  in  their  self-satisfied  and  self- 
deceived  condition  are  unconscious  of  their  spiritual 
needs,  and  do  not  realize  their  lost  condition. 

18.  I  counsel  thee  to  buy  of  me  gold  refined  by  fire,  that  thou  mayest 
become  rich  ;  and  white  garments,  that  thou  mayest  clothe  thyself,  and 
that  the  shame  of  thy  nakedness  be  not  made  manifest ;  and  eyesalve  to 
anoint  thine  eyes,  that  thou  mayest  see. 

I  counsel  thee.  "There  is  a  deep  irony  in  this  word. 
OwQ  who  has  7iccd  of  nothing,  yet  needs  counsel  on  the 
vital  points  of  self-preservation "  (Alford).  To  buy. 
"That  one  who  is  poor  should  be  advised  to  buy  gold  and 
raiment  and  ointment,  might  of  itself  show  what  kind  of 
buying  is  meant,  even  if  Isa.  55:1,  Buy  .  .  .  without 
money  and  without  price,  had  not  clearly  defined  it.  Yet 
notwithstanding  such  clear  warning  not  to  go  wrong,  the 
Roman  Catholic  expositors  have  here  again  handled  the 
Word  of  God  deceitfully,  and  explained,  as  Lyra,  to  buy, 
i.  e.  with  good  works  "  (Alford).  Of  me.  Your  only 
Saviour.  If  we  should  aim  to  particularize  and  to  distin- 
guish between  the  three  spiritual  blessings  with  which 
this  church  needed  to  be  endowed,  we  might  refer  the 
gold  refined  by  fire  to  the  merits  of  Christ  resulting  from 
His  passive  obedience  and  suffering,  which  avails  for  the 
forgiveness  of  sins, — the  white  garments  that  thou 
mayest  clothe  thyself  to  the  righteousness  of  Christ,  ob- 
tained through  His  active  obedience  and  fulfilment  of  the 
law,  apprehended  by  faith, — and  the  eyesalve  to  the 
anointing  of  the  Holy  Ghost  (i  John  2  :  20,  27),  who 
opens  our  eyes  and  hearts  to  see  the  wondrous  things 
of  God's  kingdom.  These  three  blessings  correspond  to 
\}!\Q  poor,  blind,  and  naked  oi  verse  17,  although  the  order 
is  different. 


62  THE  REVELATION  OF  ST.  JOHN.  [iii.  19,  20. 

19.  As  many  as  I  love,  I  reprove  and  chasten:  be  zealous  therefore, 
and  repent. 

I  reprove  and  chasten.  In  this  way  Christ's  love  is 
manifested  to  this  church.  He  reproves  (or  convicts)  by 
bringing  them  to  a  knowledge  of  their  sins  and  guilt,  and 
chastens,  i.  e.  educates  and  disciplines  them  by  means  of 
fatherly  correction.  Repent.  Repent  from  your  luke- 
warmness  and  indifference.  This  applies  both  to  the 
bishop  and  to  the  members  of  the  congregation.  This 
verse  evidently  predicts  that  outward  afflictions  shall  be 
visited  upon  the  Laodiceans  (Heb.  12  :  6). 

.  20.  Behold,  I  stand  at  the  door  and  knock :  if  any  man  hear  my  voice 
and  open  the  door,  I  will  come  in  to  him,  and  will  sup  with  him,  and  he 
with  me. 

The  verse  calls  attention  to  Christ's  continual  presence, 
and  emphasizes  His  readiness  to  forgive  every  one  who  re- 
pents of  his  sins.  I  stand  at  the  door  and  knock.  This 
door  is  the  door  of  the  heart,  and  Christ  knocks  at  every 
signal  manifestation  of  His  providence,  and  whenever 
the  Word  of  God  reaches  us.  Some  would  explain  the 
figure  by  a  reference  to  Luke  12  :  36  and  Cant.  5  :  2, 
but  it  is  a  question  whether  there  is  here  any  reference 
to  the  marriage  supper  of  the  Lamb.  It  is  better  to 
limit  this  verse  entirely  to  the  blessed  communion  of  the 
truly  penitent  with  the  Lord  in  this  life.  And  open  the 
door.  This  passage  does  not  teach  Synergism  or  Pela- 
gianism,  as  if  the  sinner  had  power  by  his  own  strength 
to  receive  Christ,  "  as  though  men  could  open  the  door  of 
their  heart  when  they  would,  as  though  repentance  was 
not  itself  a  gift  of  the  exalted  Saviour  (Acts  5  :  36).  They 
can  only  open  when  Christ  knocks,  and  they  would  have 
no  desire  at  all  to  open  unless  He  knocked  "  (Trench). 
While  the  Word  of  God  is  enlightening  the  intellect,  the 
Holy  Ghost  is  working  inwardly,   stirring  up  the  con- 


m.  21,  22.]  CHAPTER  III.  63 

science,  awakening  the  heart,  and  bringing  about  peni- 
tence and  faith.     Will  sup  with  him,  and   he   with  me. 

This  figure  expresses  the  most  intimate  communion.  It 
is  best  to  understand  this  of  the  spiritual  blessings  of  this 
life.  Compare  John  14  :  23,  "  If  a  man  love  me,  he  will 
keep  my  word :  and  my  Father  will  love  him,  and  we 
will  come  unto  him,  and  make  our  abode  with  him." 
Alford  :  "This  blessed  admission  of  Christ  into  our 
hearts  will  lead  to  His  becoming  our  guest,  ever  present 
with  us, — and  then  the  guest  Himself  becomes  the  host, 
because  He  is  the  Bread  of  Life, — and  thus  we  are  ever 
in  close  union  with  Him,  partaking  ever  of  His  fulness, 
until  we  sit  down  at  His  table  in  His  kingdom." 

21.  He  that  overcometh,  I  will  give  to  him  to  sit  down  with  me  in  my 
throne,  as  I  also  overcame,  and  sat  down  with  my  Father  in  his  throne. 

He  that  overcometh.  See  notes  on  2  :  7.  To  sit  down 
with  me  in  my  throne.  A  promise  that  shall  receive  its 
fulfilment  in  the  life  of  glory  hereafter.  See  notes  on 
2  :  26,  27.  As  I  also  overcame.  The  reference  is  to 
Christ's  resurrection,  ascension,  and  exaltation  at  the 
right  hand  of  God. 

22.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the 
churches. 

See  notes  on  2  :  7. 

Wordsworth  calls  especial  attention  to  the  fact  that  in 
each  of  the  Epistles  the  special  warning  or  promise  "  is 
appropriately  adopted  and  adjusted  to  the  attribute 
under  which  Christ  presents  Himself  to  each  church  in 
succession.  It  is  also  accommodated  to  the  special  diffi- 
culties and  dangers  which  have  been  overcome,  or  are  to 
be  overcome  by  that  particular  church.  There  is  also  a 
gradual  scale  of  ascent  in  the  dignity  and  blessedness  of 
the  promises  made  by  Christ  to  them  tliat  overcome^ 


64  THE  RE  VELA  TION  OF  ST.  JOHN.  [ill.  22. 

Isaac  Williams:  "(i)  The  variety  of  circumstance 
and  of  trial  in  the  case  of  these  churches  is  so  great  that  it 
seems  to  comprehend  the  state  of  every  church  that  can 
arise, — so  that  every  church  that  would  understand  itself 
will  find  itself  in  that  mirror.  In  every  case  an  individual 
is  addressed,  as  well  as  his  church,  for  good  or  evil.  .  .  . 
(2)  The  fact  that  the  church  and  its  angel  or  bishop  are 
so  blended  as  to  have  rendered  it  matter  of  question 
which  is  addressed,  is  in  itself  instructive,  as  proving  that 
as  the  bishop,  so  is  the  church  in  the  long  run  ;  as  the 
church,  so  the  bishop.  ...  (3)  These  seven  Epistles  are 
to  the  churches  of  all  time  what  the  parables  of  the 
Gospel  are  to  individuals — a  glass  in  which  they  may  de- 
tect themselves,  and  the  judgment  of  God.  It  is,  in 
fact,  beholding  themselves  '  in  the  mind  of  Christ.'  Hence 
this,  their  searching  depth  of  application  to  all  times, 
has  led  to  those  fanciful  interpretations  which  suppose 
them  successive  historic  periods  until  the  end." 


CHAPTER  IV. 

13.  The  Vision  of  the  Divine  Majesty   (iv.  1-8). 

\\''e  now  come  to  the  second  of  the  three  great  divis- 
ions of  the  Book  of  Revelation  (4:  i — 22  :  5).  Chap- 
ters iv.  and  v.  form  a  kind  of  introduction  to  the  events 
which  are  afterwards  recorded.  They  unfold  to  us  the 
scene  in  heaven  in  relation  to  the  judgments  which  are 
about  to  take  place  on  earth.  In  chapter  iv.  St.  John 
in  a  vision  beholds  the  absolute  majesty  and  holiness  of 
God. 

I.  After  these  things  I  saw,  and  behold,  a  door  opened  in  heaven,  and 
the  first  voice  which  I  heard,  a  voice  as  of  a  trumpet  speaking  with  me,  one 
saying,  Come  up  hither,  and  I  will  shew  thee  the  things  which  must  come 
to  pass  hereafter. 

After  these  things.  This  marks  that  John  now 
beholds  a  new  vision,  following  the  one  recorded  in  i  : 
10 — 3  :  22.  I  saw.  In  his  ecstatic  state,  for  St.  John 
was  "  in  the  Spirit  "  (i  :  10)  during  the  entire  revelation 
(i  :  10 — 22  :  16).  A  door.  For  heaven  is  regarded  as  a 
house,  the  temple  of  God,  in  which  He  is  enthroned  (Ps. 
11:4;  18:6;  29  :  9).  Opened.  "  Observe  the  perfect 
participle,  the  door  had  been  opened  and  was  standing 
open.  The  veil  of  the  heavenly  Holy  of  Holies  had  been 
removed  by  Christ  (Heb.  10  :  19,  20),  and  heaven  was 
laid  open  to  view "  (WORDSWORTH).  The  first  voice 
...  as  of  a  trumpet.  The  voice  which  he  had  heard  at 
first  (i:  10),  probably  that  of  Christ  Himself.  Come  up 
5  6s 


66  THE  RE  VELA  TION  OF  ST.  JOHN.  [iv.  2,  3. 

hither.       Into    heaven,  through    the    open     door.     The 
things    which     must  come  to  pass  after  these  things. 

After  the  things  referred  to  in  the  Seven   Epistles.     See 
I  :  19. 

2.  Straightway  I  was  in  the  Spirit :  and  behold,  there  was  a  throne  set 
in  heaven,  and  one  sitting  upon  the  throne. 

\  was  in  the  Spirit.  Although  John  had  been  pre- 
viously in  an  ecstatic  state,  a  fresh  outpouring  of  the 
Spirit  is  now  given  here  (cf.  Ezek.  11  :  i,  5).  John  is 
transported  in  vision  through  the  open  door  up  into 
heaven,  where  he  can  see  things  occurring  in  heaven  and 
on  earth.  We  are  reminded  of  St.  Paul's  vision  (2  Cor. 
12  :  1-4).  A  throne  set.  John  sees  two  things,  <? //<;;'£';/<? 
set,  occupying  a  certain  fixed  position,  and  one  sitting 
upon  the  throne.  This  tJirone  is  the  symbol  of  God's 
established  government.  Although  men  may  not  recog- 
nize it  on  earth,  in  heaven  it  is  manifest  to  all.  It  is 
difficult  to  decide  whether  "  He  who  sitteth  upon  the 
throne "  is  the  Father,  as  distinguished  from  the  Son 
(5  :  6  ;  6  :  16;  7  :  10)  and  from  the  Holy  Spirit  (4  :  5),  or 
the  Triune  God.  It  is  probably  best  to  refer  the  title  to 
the  Triune  God  on  account  of  the  Trisagion  in  4  :  8,  and 
the  parallel  vision  in  Isaiah  (6  :  1-3),  where  the  reference 
unquestionably  is  to  the  Trinity.  "God  is  here  intro- 
duced to  us  as  He  is  in  Himself,  and  not  according  to 
that  separation  of  hypostases  or  personalities  revealed  to 
us  in  other  passages  of  Scripture  "  (Milligan).  "  The 
references  in  4:5  and  5  :  6  to  the  Second  and  Third 
Persons  of  the  Trinity  do  not  oppose  this  view  ;  neither 
does  the  doxology  in  4  :  11"  (Lee). 

3.  And  he  that  sat  was  to  look  upon  like  a  jasper  stone  and  a  sardius  : 
zx\d  there  was  a  rainbow  round  about  the  throne,  like  an  emerald  to  look 
upon. 

Like  in  vision  to  a  jasper  and  a  sardine  stone.     "  The 


IV.  3]  CHAPTER  IV.  67 

entire  form  of  the  enthroned  one  appears  in  the  two- 
fold, yet  united,  brilliancy  of  the  jasper  and  the  sar- 
dius,  just  as  the  entire  form  of  the  Lord,  in  i  :  16, 
was  in  appearance  like  intense  light  of  the  sun  " 
(DUESTERDIECK).  The  jasper  and  the  sardius  were  the 
last  and  the  first  stones  in  "the  breastplate  of  judg- 
ment" (Ex.  28:  17-20).  It  is  difficult  to  decide  what 
gem  is  exactly  meant  by  the  iaspis  (jasper)  of  John,  as 
some,  from  the  passage  in  21  :  11,  "a  stone  most  pre- 
cious, as  it  were  a  jasper  stone,  clear  as  crystal,"  identify 
it  with  the  diamond.  The  bright  sparkliug  whiteness  of 
the  jasper  (21  :  ii)  makes  it  a  symbol  of  the  holiness 
and  glory  of  God.  The  sardius  was  of  a  fiery  red  color, 
our  carnelian,  and  this  gem  is  the  symbol  of  the  justice 
and    wrath    of  God  as  manifested    towards    all    uncrodli- 

o 

ness  and  unrighteousness.  "  The  double  brilliancy  of 
the  two  stones  shining  through  one  another  is  to  be 
regarded  as  a  profound  designation  of  the  essential  unity 
of  the  holiness  and  righteousness  of  God"  (DUESTER- 
DIECK). A  rainbow  .  .  .  like  an  emerald.  The  bow 
that  John  saw  round  about  the  throne,  forming  a  com- 
plete circle,  surrounding  the  throne  vertically,  had  the 
form  of  a  rainbow,  but  instead  of  having  seven  colors,  it 
was  emerald  green,  "  the  color  even  more  refreshing  and 
more  directly  symbolizing  grace  and  mercy.  So  far  at 
least  we  may  be  sure  of  as  to  the  symbolism  of  this  ap- 
pearance of  Him  that  sitteth  on  the  throne  :  that  the 
brightness  of  His  glory  and  fire  of  His  judgment  is  ever 
girded  by,  and  found  within,  the  refreshment  and  surety 
of  His  mercy  and  goodness.  So  that  as  Duesterdieck  has 
well  said,  '  This  fundamental  vision  contains  all  that  may 
serve  for  terror  to  the  enemies,  and  consolation  to  the 
friends,  of  Him  that  sitteth  on  the  throne'"  (Alford). 


68  THE  RE  VELA  TION  OF  ST.  JOHN.  [iv.  4,  5. 

4.  And  round  about  the  throne  tvcre  four  and  twenty  thrones  :  and  upon 
the  thrones  /  saiv  four  and  twenty  elders  sitting,  arrayed  in  white  gar- 
ments; and  on  their  heads  crowns  of  gold. 

Round  about    the   throne   four  and    twenty  thrones. 

Evidently  lower  and  smaller  than  the  grand  central 
throne.  Four  and  twenty  elders.  These  elders  are  not 
angels,  for  two  things  mark  them,  white  robes  and  crowns 
of  gold,  the  rewards  of  conflict,  endurance,  and  victory 
(3  :  4,  5  ;  2  :  10).  "  They  are  representatives  of  the  entire 
congregation  of  all  believers,  to  whom,  as  to  these  elders, 
belong  the  holiness  and  glory  indicated  by  the  white 
robes,  and  the  royal  dominion  by  the  thrones  and  crowns  " 
(Duesterdieck).  These  elders  represent  the  triumphant 
Church  in  heaven,  including  both  the  Old  and  the  New 
Testament  saints.  In  the  O.  T.  the  elders  were  the 
representatives  of  the  Church  (Ex.  4  :  29 ;  12  :  21  ;  etc.), 
as  well  as  in  the  New  Testament  (Acts  20  :  17  ;  21  :  18  ; 
etc.),  and  these  tivciity-four  elders  evidently  symbolize 
the  twelve  Patriarchs,  representing  the  Old  Testament 
Church,  and  the  twelve  Apostles,  representing  the  New 
Testament  saints.  "  This  follows  (i)  from  5  :  8-10  ;  (2) 
from  Matt.  19  :  28;  Luke  22  :  30  (Eph.  2  :  4-6);  (3) 
from  21  :  12,  14,  where  the  Twelve  Tribes  and  the  Twelve 
Apostles  are  conjoined  ;  (4)  from  the  union  of  the  Old 
and  New  Covenants  in  15  :  3  ;  and  (5)  from  the  functions, 
distinctly  representative,  of  the  elders,  as  described  in 
5  :  5»  8;  7:13"  (Lee).  Sitting.  Implying  the  attitude 
of  rest  and  honor  in  the  kingdom  already  come. 
Arrayed  in  white  garments.  Inplying  that  all  their 
sins  have  been  washed  away  and  that  they  are  clothed  in 
robes  of  purity,  the  robes  of  priests.  And  on  their 
heads  crowns  of  gold.  For  they  are  "  priests  of  God 
and  of  Christ,  and  shall  reign  with  him"  (20  :  6;   5  :  10). 

5.     And  out  of  the  throne  proceed  lightnings  and  voices  and   thunders. 


IV.  5,  6.]  CHAPTER  IV.  69 

And  there  were  seven  lamps  of  fire  burning  before  the  throne,  which  are  the 
seven  Spirits  of  God. 

These  lightnings  and  voices  and  thunders  ever  proceed- 
ing out  of  the  throne  represent  the  sovereignty  and  al- 
mighty power  of  God  (Ex.  19:  16;  Ps.  29:  3-8),  and 
indicate  that  God's  throne  is  a  throne  of  judgment. 
''Th.Qse.  seven  lamps  of  fire  burning  before  the  throne  of 
God  indicate  nothing  else  than  that  the  eyes  of  the  Lord 
are  *  as  a  flame  of  fire  '  (i  :  14),  and  that  the  Holy  Spirit 
is  to  be  regarded  chiefly  as  illuminating,  seeing,  and 
searching  all  things  (i  Cor.  2  :  10),  and  for  that  very  rea- 
son everywhere  active  in  His  holy  judgments"  (DuES- 
TERDIECK).     See  notes  on  i  :  4  and  i  :  14. 

6.  And  before  the  throne,  as  it  were  a  glassy  sea  like  unto  crystal ;  and 
in  the  midst  of  the  throne,  and  round  about  the  throne,  four  living  creat- 
ures full  of  eyes  before  and  behind. 

What  John  saw  before  the  throne  of  God  appeared  to 
him  as  a  sea  of  glass  clear  and  pure  as  crystal.  Many 
attempts  have  been  made  to  explain  the  significance  of 
this  symbol — nearly  all  different.  As  examples  of  the 
more  probable,  Ebrard  thinks  that  as  the  stormy  sea  rep- 
resents the  mass  of  the  nations  in  their  ungodly  state 
(17  :  15),  so  here  the  pure  and  calm  sea  designates  "  crea- 
tion in  its  true  relation  to  the  Creator;  "  Alford  maintains 
that  by  this  figure  is  signified  "  the  purity,  calmness,  and 
majesty  of  God's  rule  ;  "  Luthardt,  on  the  other  hand, 
sees  in  this  symbol  "  the  fulness  of  the  divine  life  (22  :  i), 
which  is  nothing  but  peace  and  calm,  in  contrast  with 
the  stormy  disquietude  of  the  life  of  the  world  (13:1; 
Dan.  7:2);"  Wordsworth  :  "  Sea  in  this  Book  repre- 
sents the  element  of  tnuinlt  and  confusion  in  the  lower 
world  (13  :  i).  But  here,  by  way  of  contrast,  there  is  in 
the  Jieavenly  Church  a  's.&d.oi  glass,  expressive  of  smooth- 
ness and  brightness ;  and  this  Jieavenly  sea  is  of  crystal, 


•JO  THE  RE  VELA  TION  OF  ST.  JOHN.  [iv.  7. 

declaring  that  the  calm  of  heaven  is  not,  like  earthly 
seas,  ruffled  by  winds,  but  is  crystallised \nto  an  eternity  of 
peace  ;  "  MiLLlGAN  :  "  In  the  glassy  sea  of  this  verse  we 
have  an  emblem  of  the  course  of  Providence  by  which 
God  conducts  those  who  place  themselves  in  His  hands 
to  their  final  rest  in  His  immediate  presence."  Probably 
it  would  be  better  to  lay  more  stress  upon  the  bearing  of 
the  symbol  upon  the  righteous  Judgments  of  God,  to  indi- 
cate the  depth  and  purity  of  divine  justice.  In  Ps.  36: 
6  the  judgments  of  God  are  spoken  of  as  "  a  great  deep," 
and  in  strict  harmony  with  this  explanation,  those  who 
sing  the  song  of  Moses  and  of  the  Lamb  (15  :  2-4), — 
"  Great  and  marvellous  are  thy  works,  O  Lord  God,  the 
Almighty  :  righteous  and  true  are  thy  ways  ,  .  .  for  thy 
righteous  acts  have  been  made  manifest," — are  represented 
as  standing  "  by  the  glassy  sea  mingled  with  fire,  having 
harps  of  God"  (15  :  2).  In  the  midst  .  .  .  and  round 
about  the  throne.  From  Isaiah's  vision  (6  :  1,2)  we  may 
infer  that  the  four  living  creatures  stood  above,  and  not 
on  the  same  level  as  the  throne,  one  in  the  centre  of  each 
side  of  the  throne.  "  They  stand  so  free  as  to  be  able  to 
move  (15:7);  and  because  they  have  manifestly  turned 
with  their  faces  towards  the  throne,  John  can  see  that 
they  are  '  full  of  eyes  before  and  behind  '  "  (DUESTER- 
DIECK).  In  these  four  living  creatiires  we  have  a  com- 
bination of  the  Seraphim  of  Isaiah  (6  :  2,  3)  and  the 
Cherubim  of  Ezekiel  (i  :  5,  6;   10  :  5,  12). 

7.  And  the  first  creature  was  like  a  lion,  and  the  second  creature  like  a 
calf,  and  the  third  creature  had  a  face  as  of  a  man,  and  the  fourth  creature 
was  like  a  flying  eagle. 

Each  one  of  the  living  creatures  in  Ezekiel's  vision  (i  : 
6,  10)  had  all  four  faces,  while  here  each  one  has  but  one 
face.  The  greatest  diversity  of  opinion  exists  among 
commentators  as  to  the  significance  of  these  four  symbols. 


IV.  8.]  CHAPTER  IV.  7 1 

Most   of  these  explanations    are    extremely  fanciful  or 
mere    surmises.     Many    of    the    ancient    commentators 
(Augustine,  Jerome,  Bede),  and  some  moderns  (Williams, 
Wordsworth,  and  others),  maintain  that  these  four  living 
creatures  designate  the  Four  Evangelists,  or  the  Four 
Gospels  (Matthew  the  man,   Mark  the   lion,  Luke    the 
r^//John  the  eagle) ;  others,  the/<?z/r  Patriarchal  Churches 
(Alexandria,  Jerusalem,  Antioch,  Constantinople) ;  others, 
the /^//r  mysteries  of  the  faith  (the  Incarnation,  Passion, 
Resurrection,  Ascension) ;  or,   the  four    great   Apostles 
(Peter,    James,    Matthew,   Paul)  ;   or,    the  four   cardinal 
virtues ;  or,  the  attributes  of   God   (wisdom,   power,   om- 
niscience, creation)  ;  or,  \\\q  four  faculties  of  the  human 
soul,  etc.     But  it  is    best  with  the  great  majority   of  our 
ablest  modern  commentators  of  allschoolsto  regard  these 
four  cherubic  forms  as   representing  the  whole  animate 
creation.     "  We  have  thus  the  throne  of  God  surrounded 
by  His  Church  and  His  animated  world  ;  the  former  rep- 
resented   by  the  twenty-four  elders,    the  latter  by   the 
four  living  creatures  "  (Alford).     "  These  four  forms  are 
to  be  taken  as  the  heads  of  the  four  classes  of  animated 
creation — rational  beings,  birds,  tame  animals,  and  wild 
animals.     That  is,  we  have  here,  ideally  represented,   the 
collective,  living  creation  on  which  the  judgments  of  the 
first  four  seals  (6  :  i-8)  are  inflicted— each  of  the  Living 
Creatures  inviting  the  Seer  to  behold.     So  also,  w^hen  the 
wrath  of  God  is  poured  out  on  the  created  universe  (15  : 
7  ;   16  :  1-2 1),  one  of  the   Living  Creatures  gives  to  the 
ministering  Angels  the  Seven  Vials.     The  number  Four, 
too,   is  the  recognized  signature  of   the    assemblage   of 
created  life ;  it  is,  in  fact,  the  signature  of  the  world  (7  : 
I  ;  21  :  13;  "(Lee). 

8.     And   the  four  living  creatures,  having  each  one  of  them   six  wings, 
are  full  of  eyes  round  about  and  within  :  and  they  have  no  rest  day  and 


72  THE  REV  EL  A  TION  OF  ST.  JOHN.  [iv,  8. 

night,  saying,  Holy,  holy,  holy,  is  the  Lord  God,  the  Almighty,  which   was 
and  which  is  and  which  is  to  come  (or  lohich  cometh). 

We  must  understand  the  six  tvings  in  the  same  way  as 
the  six  wings  of  the  Seraphim  in  the  vision  of  Isaiah  (6  :  2), 
"each  one  had  six  wings;  with  twain  he  covered  his 
face,  and  with  twain  he  covered  his  feet,  and  with  twain 
he  did  fly,"  as  representing  the  dependent  and  ministerial 
relation  in  which  each  living  creature  stands  to  its  Creator, 
— for  this  statement  in  Isaiah  indicates  azve,  for  the 
Living  Creatures  dare  not  look  upon  God  ;  Jmmility,  for 
they  stand  in  His  presence  ;  obedience,  for  they  are  ready 
to  execute  His  commands  (After  Bengel).  Full  of 
eyes  round  about  and  within.  The  statement  of  verse  6 
is  repeated  in  order  to  emphasize  the  fact  that  the  eyes 
were  round  the  outside  of  each  wing,  and  up  the  inside  of 
each  when  expanded,  and  on  that  part  of  the  body 
beneath  the  wing.  So  also  in  Ezek.  i  :  18;  10:  12. 
These  eyes  signify  the  wakeful  activity  with  which  they 
celebrate  their  ceaseless  praise  of  God.  Holy,  holy,  holy. 
We  are  reminded  of  the  hymn  of  praise  sung  by  the 
Seraphim  (Isa.  6  :  3).  This  Trisagion,  thrice  repeated 
attribute  of  holiness,  has  ever  been  rightly  understood 
by  the  Church  to  refer  to  the  Blessed  Trinity. 

Lee  :  "  It  is  generally  admitted  that  the  Four  Living 
Creatures  here,  and  in  Ezek.  i  :  5,  are  of  the  same  char- 
acter as  the  chcrubiin  of  the  Tabernacle  of  Moses 
(Ex.  25  :  20;  37  :  9),  and  of  the  Temple  of  Solomon 
(i  Kings  6  :  23-26).  When  the  different  descriptions  are 
compared,  it  results  that  the  figure  of  the  Cherub  had  no 
fixed,  definite  form  ;  and  that  the  conception  was  that  of 
a  symbolical  image."  Cremer  {Lexicon)  :  "  They  are 
usually  the  signs  and  tokens  of  majesty,  of  the  sublime 
majesty  of  God,  both  in  His  covenant  relation  and  in 
His  relation  to  the  world  (Ps.  99  :  i) ;  and,  therefore,  it 


IV.  9,  10.]  CHAPTER  IV.  73 

is  that  they  are  assigned  so  prominent  a  place,  though 
no  active  part  in  the  final  scenes  of  sacred  history 
(Rev.  6  :  1-7).  .  .  .  They  do  not,  hke  the  angels,  fulfil 
the  purposes  of  God  in  relation  to  men  ;  they  are  distinct 
from  the  angels  (Rev.  5:11).  We  are  thus  led  to  con- 
clude that  they  materially  represent  the  ideal  pattern  of 
the  true  relation  of  creation  to  its  God." 

14.  The  Unceasing  Hymn  of  Praise  (iv.  9-11). 

9.  And  when  the  living  creatures  shall  give  glory  and  honor  and  thanks 
to  him  that  sitteth  on  the  throne,  to  him  that  liveth  for  ever  and  ever  (Gr. 
unto  the  ages  of  the  ages). 

This  adoration  is  paid  to  the  Triune  God,  to  him  that 
sitteth  on  the  throne  (see  4  :  2,  3).  The  future  implies  a 
continued  repetition  of  the  act,  which  the  regular  sub- 
junctive would  not  suggest. 

10.  The  four  and  twenty  elders  shall  fall  down  before  him  that  sitteth 
on  the  throne,  and  shall  worship  him  that  liveth  for  ever  and  ever,  and  shall 
cast  their  crowns  before  the  throne,  saying. 

It  has  been  remarked  "  that  the  living  creatures  only 
celebrate  and  declare ;  the  elders  worship  with  under- 
standing." All  God's  works  will  praise  Him,  as  repre- 
sented by  the  four  living  creatures  (4  :  9),  but  only  the 
redeemed,  as  represented  by  the  twenty-four  elders,  recog- 
nize in  the  fullest  sense  their  dependence  and  debt  to 
their  King  and  Lord.  Three  acts  of  worship  and  hom- 
age on  the  part  of  the  elders  are  described,  "  falling 
down,"  "  worshipping,"  and  "casting  their  crowns  before 
the  throne."  Though  made  kings  (5  :  10),  yet  they  cast 
down  their  crown  before  God  as  attributing  all  true 
kingship  to  Him,  the  one  and  only  Potentate,  in  whose 
presence  no  creature  whatever  has  any  glory  or  honor  of 
its  own  (Ps.  115  :  i).  "If  the  beings  who  dwell  so  near 
about  His  throne  act  so  reverentially  towards  Him,  how 


74  THE  REVELATION  OF  ST.  JOHN.  [iv.  ii. 

much  more  humbly  does  it  behoove  us  to  conduct  our- 
selves, who  dwell  in  cottages  of  clay  !  Were  our  hearts 
penetrated  with  a  just  dread  of  Him,  we  should  also 
come  to  possess  an  assurance  of  His  favor,  confidence  in 
Him,  desire  after  Him,  delight  in  Him,  and  a  more  zeal- 
ous endeavor  to  do  what  is  pleasing  in  His  sight" 
(BENGEL). 

II.  Worthy  art  thou,  our  Lord  and  our  God,  to  receive  the  glory  and 
the  honor  and  the  power :  for  thou  didst  create  all  things,  and  because  of 
thy  will  they  were,  and  were  created. 

"  Here  the  praise  of  the  elders  refers  not  to  redemp- 
tion itself, — which  first  occurs  in  5:9,  10, — but  to  the 
power  and  glory  of  God  revealed  in  creation,  so  that  the 
words  of  the  elders  stand  in  beautiful  harmony  with  the 
praise  of  the  four  living  creatures,  representing  the  entire 
living  creation  (4  :  7-9),  as  well  as  with  the  significance  of 
the  entire  vision  "  (Duesterdieck).  Our  Lord  and  our 
God.  Probably  the  our  of  these  twenty-four  elders  rep- 
resenting the  Redeemed  Church  marks  that  the  re- 
deemed ones  are  standing  in  a  more  intimate  relationship 
to  God  than  the  four  living  creatures.  The  elders  sub- 
stitute the  word  power  for  the  tJianks  of  the  four  living 
creatures,  not  that  they  fail  in  gratitude,  but  because  "  in 
this  ascription  of  praise  they  look  on  creation  from  with- 
out, and  that  thanksgiving  which  creation  renders  for  its 
being  becomes  in  their  view  a  tribute  to  Him  ivho  called 
them  into  being,  and  thus  a  testimony  to  His  creative 
power "  (Alford).  Because  of  thy  will  they  were. 
They  existed,  in  contrast  to  their  previous  non-existence. 
The  existence  of  all  things  was  owing  to  the  will  of  God, 
and  the  manner  by  which  all  things  came  into  existence 
was  by  the  definite  act  of  creation  at  a  definite  time,  for 
all  things  were  created.  As  is  well  known  this  verse  is 
the  Eucharistic  Hymn  of  the  Ancient  Liturgies. 


CHAPTER  V. 

15.  The  Book  with  Seven  Seals  (v.  1-7). 

The  general  vision  recorded  in  the  fourth  chapter  still 
continues  in  this  fifth  chapter,  only  that  there  is  a  prog- 
ress in  the  vision,  a  particular  scene  now  appearing.  In 
the  fourth  chapter  we  beheld  God  as  the  Creator  and 
Governor  of  all  things,  in  this  we  behold  Christ  as  the 
Redeemer  of  His  people. 

I.  And  I  saw  in  the  right  hand  of  him  that  sat  on  the  the  throne  a  book 
written  within  and  on  the  back,  close  sealed  with  seven  seals. 

The  Greek  is  "  on  the  right  hand,''  i.  e.  the  book  lay  on 
the  open  hand,  implying  "  that  07i  God's  part  there  was 
no  withholding  of  His  future  purposes  as  contained  in 
this  book  "  (Alford).  This  book  was  a  scroll,  written  on 
both  sides  (Ezek.  2  : 9,  10),  so  that  every  part  of  the  roll 
was  covered  with  writing,  indicating  that  we  have  here 
the  complete  record  of  God's  counsels  respecting  the 
earth  (4:1,"  the  things  which  must  come  to  pass  here- 
after ")  and  the  judgments  which  shall  be  visited  upon  it 
(6  :  I  —  II  :  18).  As  Ezekiel's  book  contained  the  judg- 
ments on  the  foes  of  Jerusalem,  this  book  contains  those 
upon  the  foes  of  Christ's  Church.  The  close-scaling  with 
sevoi  seals  indicates  the  mysterious  character  of  the  con- 
tents, and  the  completeness  of  the  sealing,  which  can  only 
be  opened  by  the  Lamb  of  God  (5  :  5,  7,  9).  Sixteen 
interpretations  as  to  what  is  meant  by  this  Roll  and  its 
contents  have  been  enumerated  by  Todd  {Lectures  on  the 

75 


76  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [v.  2-4. 

Apocalypse),  among  which  we  may  mention  the  more 
prominent :  It  is  the  Old  Testament ;  it  is  the  whole 
Bible;  it  is  Christ  Himself;  it  is  the  title  deed  of  man's 
inheritance  ;  it  is  the  book  of  divorce  giving  an  account 
of  the  rejection  of  the  Jews;  it  is  the  book  of  God's 
purposes  and  providence  ;  it  is  the  Apocalypse  ;  it  is  that 
part  of  the  Apocalypse  containing  the  judgments  to  be 
visited  on  the  foes  of  Christ  and  His  Redeemed  Church. 
It  is  best  to  regard  this  last  as  the  most  natural  interpre- 
tation, and  that  its  contents  extend  not  only  to  what  is 
written  from  6  :  i  to  8  :  i,  but  that  it  includes  the  seven 
seals  and  the  seven  trumpets  (6  :  i — 11  :  18). 

2.  And  I  saw  a  strong  angel  proclaiming  with  a  great  voice,  Who  is 
worthy  to  open  the  book,  and  to  loose  the  seals  thereof  ? 

A  strong    angel  .  .  .  with    a    great    voice.     For    his 

voice  penetrated  heaven,  earth,  and  Hades  (5  :  3).  "  That 
an  angel  raises  the  cry  may  remind  us  of  the  interest 
taken  by  angels  in  the  plan  of  redemption  and  in  the 
fortunes  of  the  Church  (i  Pet.  i  :  12)"  (MiLLlGAN). 
Worthy.  In  the  sense  of  having  the  moral  qualifica- 
tions. 

3.  And  no  one  in  the  heaven,  or  on  the  earth,  or  under  the  earth,  was 
able  to  open  the  book,  or  to  look  thereon. 

As  in  Phil.  2  :  10,  the  whole  universe  is  here  designated 
under  its  three  divisions.  No  one  of  created  beings 
could  be  found  even  to  attempt  to  open  the  book,  for 
there  was  not  one,  from  Gabriel  downwards,  who  had  the 
requisite  qualifications  to  undertake  the  task. 

4.  And  I  wept  much,  because  no  one  was  found  worthy  to  open  the 
book,  or  to  look  thereon. 

He  wept,  probably  because  he  thought  that  this  would 
put  an  end  to  further  revelations.     *'  Without  tears  the 


V.  5, 6.]  CHAPTER  V.  -j-j 

Revelation  was  not  written,  neither  without  tears  can  it 
be  understood  "  (Bengel). 

5.  And  one  of  the  elders  saith  unto  me,  Weep  not :  behold,  the  Lion 
that  is  of  the  tribe  of  Judah,  the  Root  of  David,  hath  overcome,  to  open 
the  book  and  the  seven  seals  thereof. 

This  one  "  of  the  elders  "  represented  the  twenty-four 
elders,  and  therefore  the  whole  Church  of  the  Redeemed 
in  heaven,  who  knew  what  Christ  had  done  for  them  as 
their  Redeemer,  and  that  all  power  was  given  unto  Him 
in  heaven  and  on  earth  (Matt.  28:  18).  Christ,  "the 
Lamb  that  hath  been  slain  "  (5  :  6,  12),  is  here  designated 
as  the  Lion  that  is  of  the  tribe  of  JtidaJi,  with  reference 
to  Gen.  49  :  9,  10,  "  for  it  is  evident  that  our  Lord  hath 
sprung  out  of  Judah "  (Heb.  7  :  14),  and  the  Root  of 
David,  with  reference  to  Isa.  11  :  i,  10,  "  for  Jesus  Christ, 
the  Son  of  God,  was  born  of  the  seed  of  David  according 
to  the  flesh "  (Rom.  i  :  1-3).  Hath  overcome.  The 
aorist  in  Greek.  He  overcame  once  for  all,  at  the  time  of 
His  Resurrection,  Ascension,  and  Exaltation  at  the  right 
hand  of  God,  and  by  virtue  of  His  great  victory  it  is  in 
His  power  to  open  the  book  and  the  seven  seals  thereof 

6.  And  I  saw  in  the-midst  of  the  throne  and  of  the  four  living  creatures, 
and  in  the  midst  .of  the  elders,  a  Lamb  standing,  as  though  it  had  been 
slain,  having  seven  horns,  and  seven  eyes,  which  are  the  seven  Spirits  of 
God,  sent  forth  into  all  the  earth. 

The  words  seem  to  indicate  that  the  Lamb  was  stand- 
ing immediately  before  the  middle  point  of  the  throne. 
The  Greek  word  isarnion,  "a  little  lamb,"  not  amnos,  "  a 
lamb,"  as  in  other  passages  (John  i  :  29,  36  ;  i  Pet.  i  :  19  ; 
Acts  8  :  32),  and  also  in  Isa.  53  :  7  ("  as  a  lamb  that  is  led 
to  the  slaughter,"  the  very  passage  to  which  reference  is 
here  made), — and  no  doubt  this  diinimitive  is  used  to 
give  prominence  to  the  idea  of  innocence  and   meekness. 


78  THE  RE  VELA  TION  OF  ST.  JOHN.  [v.  7. 

Standing.  For  the  Lamb  is  livings  but  it  bears  its  death- 
wounds  still  on  its  body,  the  marks  of  its  sacrificial  death 
showing  that  it  has  once  been  slain.  Having  seven 
horns.  The  symbol  of  perfect  power, — the  horn  being 
the  well-known  emblem  of  might  (i  Sam.  2  :  10;  Ps. 
112  :  9;  148  :  14;  Dan.  7  :  7,  20,21  ;  8  :  3,4;  Rev.  17  :  3), 
and  seven  the  number  of  perfection  (Matt.  28  :  18). 
And  seven  eyes.  The  symbol  of  perfect  knowledge, 
expressly  interpreted  as  designating  the  seven  Spirits  of 
God,  sent  forth  into  all  the  earth.  See  notes  on  4  :  5  ; 
3:  I,  and  I  :  4.  "That  Christ  Jias  these  spirits  (this 
Spirit)  of  God  is  symbolized  here  by  the  seven  eyes  of 
the  lamb,  just  as  before  the  throne  of  God  the  same 
Spirit  appears  as  seven  lamps  (4  :  5).  Because  Christ  has 
the  Spirit,  He  knows  everything,  even  things  upon  earth, 
whither  the  Spirit  is  sent, — the  doings  of  His  enemies, 
and  the  state  of  His  own  people  "  (DUESTERDIECK). 

7.  And  he  came,  and  he  taketh  it  out  of  the  right  hand  of  him  that  sat 
on  the  throne. 

To  raise  the  question  whether  the  Lamb  also  had  hands 
is  to  miss  the  whole  aim  of  the  symbol.  "  St.  John  sees 
the  Lamb  not  merely  take  the  roll,  but  keep  it.  It  is 
His, — His  by  the  right  of  the  victory  He  has  won  " 
(Milligan). 

This  has  a  special  significance  if  we  understand  the 
book  to  contain  the  judgments  which  are  to  be  visited 
upon  the  earth  in  connection  with  Christ's  coming  to 
destroy  Antichrist.  It  is  not  simply  as  divine  Son  of 
God,  but  also  and  principally  as  victorious  Saviour  and 
King  of  His  people,  that  Christ  takes  the  book.  "  His 
worthiness  has  been  established  in  conflict  and  temp- 
tation (John  i4:30;Heb.  2:914:  15)"  (Boyd-CaR' 
PENTER). 


V.8,9.]  CHAPTER  V.  79 

1 6.  The  Adoration  of  the  Lamb  (v.  8-14). 

8.  And  when  he  had  taken  the  book,  the  four  living  creatures  and  the 
four  and  twenty  elders  fell  down  before  the  Lamb,  having  each  one  a  harp, 
and  golden  bowls  full  of  incense,  which  are  the  prayers  of  the  Saints. 

The  Lamb  shares  in  the  divine  glory  of  Him  that 
sitteth  on  the  throne  (4:9-11).  The  phrase  having  each 
one  a  harp  and  golden  bozvls,  according  to  grammar,  the 
context,  and  the  symbolical  significance,  applies  only  to 
the  elders.  Each  of  the  elders,  the  representatives  of 
the  Redeemed  Church,  has  a  harp  in  one  hand,  with 
which  they  accompany  their  song  of  praise  (compare 
14  :  2,  3  ;  15:2),  and  each  one  has  a  golden  bowl  in  the 
other  hand.  These  bowls  or  censers  are  full  of  incense, 
and  this  incense  represents  the  prayers  of  the  saints. 
Who  these  saints  are,  that  are  spoken  of,  is  not  revealed, 
though  as  these  twenty-four  elders  represent  the  Re- 
deemed Church  in  heaven,  and  in  person  offer  the  praises 
and  thanksgivings  of  the  glorified  saints,  it  is  most  prob- 
able that  this  incense  cannot  refer  to  the  prayers  of  the 
Redeemed  Church  in  heaven,  but  most  likely  to  the 
prayers  of  the  saints  on  earth,  who  are  passing  through 
the  great  tribulation  in  connection  with  the  revelation 
of  Antichrist  (compare  6  :  9-11;  8  :  3-5;  Luke  18: 
7,  8).  "  It  is  to  be  noted,  on  the  one  hand,  that  the 
elders  do  not  pray  for  themselves,  that  for  themselves 
they  praise ;  and  on  the  other,  that  they  are  not  inter- 
cessors for  the  saints  on  earth,  that  they  but  offer  to  the 
Lamb  the  prayers  of  the  suffering  saints  "  (MiLLIGAN). 

9.  And  they  sing  a  new  song,  saying,  Worthy  art  thou  to  take  the  book, 
and  to  open  the  seals  thereof :  for  thou  wast  slain,  and  didst  purchase 
unto  God  with  thy  blood  men  of  every  tribe,  and  tongue,  and  people,  and 
nation. 

This  song  is  that  of  the  twenty-four  elders  alone.     It 
is  7tezv  because  it  celebrates  a  special  occasion,  the  worthi- 


8o  THE  REVEL  A  TION  OF  ST.  JOHN.  [v.  lo. 

ness  of  the  Lamb  to  open  the  seals ;  new,  because  its 
theme  is  new,  the  glory  of  a  completed  redemption ; 
«^w,  because  it  is  sung  for  the  first  time  by  the  Redeemed 
Church  in  heaven.  Thou  wast  slain,  and  didst  purchase. 
The  work  of  Redemption  is  the  great  theme  of  this  song. 
The  tenses  point  to  the  definite  act  when  Christ  purchased 
us  by  His  death  on  the  Cross.  (See  notes  on  i  Pet.  i  : 
1 8,  19.)  Unto  God.  For  Christ,  through  the  eternal 
Spirit,  offered  Himself  without  blemish  unto  God  (Heb. 
9  :  14),  and  gave  Himself  up  for  us,  as  an  offering 
and  a  sacrifice  to  God  (Eph.  5  :  2).  Of  every  tribe  .  .  . 
and  nation.  The  thought  here  is  not  that  Christ  has 
died  for  all  men,  which  is  indeed  true  (Rom.  5  :  15-19; 
Heb.  2  :  9;  2  Cor.  5:15;  i  Tim  2  :  6;  i  John  2  :  2),  but 
that  the  Redeemed  Church  in  heaven  has  been  gathered 
out  from  every  quarter  of  the  globe, — universality  being 
indicated  by  the  mention  of  four  sources  from  which  they 
come. 

10.  And  madest  them  to  be  unto  our  God  a  kingdom  and  priests  ;  and 
they  reign  upon  the  earth. 

There  are  three  particulars  mentioned  here.  The  first 
two  are  already  included  in  John's  doxology  of  praise  to 
Christ  (see  notes  on  i  :  6).  We  here  have  the  important 
addition,  "  and  they  reign  upon  the  earth.''  This  is  prob- 
ably the  correct  reading,  though  the  weight  of  ancient 
authority  seems  to  be  almost  equally  divided  between  the 
present  and  the  future,  tJicy  shall  reign.  The  tense  does 
not  really  affect  the  meaning.  The  song  of  the  elders 
anticipates  the  opening  of  the  seals,  the  visitation  of  the 
judgments  upon  the  earth,  the  destruction  of  Antichrist, 
and  the  establishment  of  Christ's  kingdom.  Most  com- 
mentators refer  this  reigning  to  the  present  condition  of 
the  Church.  So  Alford  :  "The  present  is  not  to  be 
rendered  as  future,  but  keeps  its  own  meaning  (the  whole 


V.  II,  12.]  CHAPTER   V.  8 1 

aspect  and  reference  of  this  heavenly  vision  being  not 
future,  but  present :  the  world  and  Church  as  now  exist- 
ing, cf.  Eph.  2  :  6).  The  Church  even  now,  in  Christ  her 
Head,  reigns  on  the  earth."  The  weakness  of  the  posi- 
tion of  all  those  accepting  this  view  lies  in  this,  that  they 
take  it  for  granted  that  these  visions  do  not  refer  to  the 
future.  The  Futurists  maintain  that  this  passage  refers  to 
the  personal  reign  of  the  Redeemed  Church  hereafter 
with  Christ,  at  the  time  of  the  establishment  of  His  king- 
dom. "  They  shall  reign  as  kings,  not  in  worldly  power 
on  the  earth  as  it  is  now ;  but  when  restored  to  that  state 
originally  designed  for  man  (Gen.  i  :  26,  27),  over  the  new 
earth  (Rev.  22  :  5) "  (Burger).  It  is  best  to  refer  this 
reigning  to  the  time  of  the  Millennium.    (See  Excursus  I.) 

11.  And  I  saw,  and  I  heard  a  voice  of  many  angels  round  about  the 
throne  and  the  Uving  creatures  and  the  elders ;  and  the  number  of  them 
was  ten  thousand  times  ten  thousand,  and  thousands  of  thousands. 

The  order  of  the  three  choral  songs  recorded  in  this 
chapter  is  very  significant.  First  we  hear  the  song  of 
praise  by  the  Redeemed  Church  in  heaven  (5  ;  9,  10), 
then  the  song  of  the  angels  (5  :  11,  12),  and  finally  the 
song  of  Creation  itself  (5  :  13),  closed  with  the  Amen  of 
the  four  living  creatures. 

John  now  sees  innumerable  hosts  of  angels  whose  song 
he  hears.  Although  angels  are  not  themselves  partakers 
of  redemption  (Heb.  2  :  16),  they  take  the  deepest  interest 
in  the  history  of  salvation  (Luke  15  :  10;  Eph.  3  :  10; 
I  Pet.  1:12;  Heb.  i  :  14).  This  statement  of  the 
number  of  the  angels,  as  in  Dan.  7  :  10,  only  indicates 
their  actual  innumerability,  "  myriads  of  myriads,"  "  the 
innumerable  hosts  of  angels"  (Heb.  12  :  22). 

12.  Saying  with  a  great  voice,  Worthy  is  the  Lamb  that  hath  been  slain 
to  receive  the  power,  and  riches,  and  wisdom,  and  might,  and  honour,  and 
glory,  and  blessing. 

6 


82  THE  REVELATION  OF  ST.  JOHN.  [v.  13,  14. 

Notice  that  this  ascription  of  praise  by  the  angels  to 
the  Lamb  \s  seven-fold ;  so  also  is  the  ascription  which  is 
addressed  by  the  angels  to  God  in  7  :  11,12,  Notice  that 
only  one  article  is  prefixed  to  the  seven  nouns.  "  These 
seven  words  of  praise  must  be  expressed  as  though  they 
were  a  single  word,  because  they  all  stand  with  one  an- 
other after  a  single  article  "  (Bengel). 

13.  And  every  created  thing  which  is  in  the  heaven,  and  on  the  earth, 
and  under  the  earth,  and  on  the  sea,  and  all  things  that  are  in  them,  heard 
I  saying,  Unto  him  that  sitteth  on  the  throne,  and  unto  the  Lamb,  be  the 
blessing,  and  the  honour,  and  the  glory,  and  the  dominion,  for  ever  and 
ever  (Gr.  unto  the  ages  of  the  ages). 

Every  animated  creature,  including  the  angels  and  the 
glorified  saints,  and  the  whole  inanimate  creation,  join  in 
this  universal  chorus  celebrating  the  glory  of  God  and 
the  Redeemer, — for  the  time  has  come  for  Christ  to  enter 
upon  His  universal  kingdom  (Phil.  2  :  10,  11  ;  Heb.  8  : 
19-22).  "  The  chorus  proceeds  from  universal  nature, 
from  all  created  things  without  exception.  It  is  the  har- 
mony of  the  universe  in  the  thought  of  the  completion 
of  God's  purposes,  in  the  perfect  execution  of  that  which 
He  originally  contemplated  in  Jesus  Christ.  ...  At  last 
the  regeneration  of  the  world  has  come  :  and  in  one  burst 
of  song  all  created  things  send  up  their  shout  of  triumph 
and  their  hymn  of  praise  "  (Milligan). 

14.  And  the  four  living  creatures  said.  Amen.  And  the  elders  fell  down 
and  worshipped. 

As  the  Four  Living  Creatures,  representing  the  entire 
living  creation,  had  begun  this  series  of  hymns  (4  :  8),  so 
now  they  pronounce  the  Amen  to  Creation's  chorus  of 
praise.  The  Elders,  representing  the  Redeemed  Church 
in  heaven,  can  only  in  silent  adoration  fall  down  and 
worship  God  and  the  Lamb. 


CHAPTER  VI. 

17.  The  Opening  of  the  First  Seal  (vi.  i,  2). 

I.  And  I  saw  when  the  Lamb  opened  one  of  the  seven  seals,  and  I 
heard  one  of  the  four  living  creatures  saying  as  with  a  voice  of  thunder, 
Come. 

We  still  have  a  continuation  of  the  general  Vision  to 
which  chapters  iv.  and  v.  were  preparatory  and  intro- 
ductory. The  opening  of  these  seals  unfolds  to  us  the 
events  which  shall  take  place  on  earth  in  the  future,  pre- 
paratory to,  and  in  connection  with,  the  great  day  of  the 
Lord's  Revelation  to  destroy  Antichrist.  This  sixth 
chapter  contains  a  description  of  the  opening  of  the  first 
six  seals  and  of  their  contents.  Notice  that  on  the 
breaking  of  a  seal  John  does  not  read  the  contents  of  the 
book,  but  sees  a  Vision  disclosing  the  contents.  The  key 
to  these  visions  is  Matt,  xxiv.,  in  which  our  Lord  also  de- 
clares the  signs  of  His  coming.  It  is  with  this  sixth 
chapter  that  the  great  differences  between  commentators 
begin. 

This  voice  of  thunder  evidently  belonged  to  each  one 
of  the  four  living  creatures,  although  mentioned  only  in 
the  case  of  the  first  that  speaks.  As  the  four  living  creat- 
ures represent  Creation,  it  seems  very  fitting  that  the 
opening  of  the  first  four  seals,  which  represent  the  judg- 
ments which  shall  in  the  future  overtake  the  earth,  should 
be  introduced  by  them.  The  great  majority  of  commen- 
tators maintain  that  the  cry  Come  is  addressed  to  John, 
having  accepted  the  gloss  and  see,  which  some  of  the  an- 

83 


84  THE  RE  VELA  TION  OF  ST.  JOHIT.  [vi.  2. 

cient  authorities  have  added  to  the  text ;  others  think 
that  these  invitations  (6  :  i,  3,  5,  7)  are  addressed  to  the 
respective  Riders,  but  it  is  better  (with  Alford,  Hofmann, 
Kliefoth,  MilHgan,  and  others)  to  regard  it  as  addressed 
to  Christ  Himself  (as  in  22  :  17,  20).  The  remarks  of 
Alford  are  suggestive  :  "  It  is  a  cry  addressed,  not  to  John, 
but  to  the  Lord  Jesus:  and  as  each  of  these  first  four 
seals  is  accompanied  by  a  similar  cry  from  one  of  the  four 
living  creatures,  I  see  represented  in  this  four-fold  Come 
the  groaning  and  travailing  together  of  creation  for  the 
manifestation  of  the  sons  of  God,  expressed  in  each  case 
in  a  prayer  for  Christ's  coming  :  and  in  the  things  revealed 
when  the  seals  are  opened  His  four-fold  preparation  for 
His  coming  on  earth.  Then  at  the  opening  of  the  fifth 
seal  the  longing  of  the  martyred  saints  for  the  same  con- 
summation is  expressed,  and  at  that  of  the  sixth  it 
actually  arrives." 

2.  And  I  saw,  and  behold,  a  white  horse,  and  he  that  sat  thereon  had  a 
bow  ;  and  there  was  given  unto  him  a  crown  :  and  he  came  forth  conquer- 
ing, and  to  conquer. 

Everything  that  underlies  this  verse  expresses  the  vic- 
torious conqueror, — tJie  white  horse,  the  rider  with  the 
bow  and  crotvn,  his  going  forth  conquering,  and  to  conquer. 
The  imagery  of  these  horses  and  riders  is  evidently  closely 
related  to  that  in  the  visions  of  Zech.  i  :  7-1 1  ;  6  :  1-8. 
But  the  great  question  is.  Who  is  this  Rider  and  what  is 
here  represented  ?  Most  commentators  answer.  The  Son 
of  God  riding  forth  in  the  power  of  His  Gospel,  or  Chris- 
tianity personified.  But  to  maintain,  that  because  the 
Lord  Himself  came  out  of  heaven  on  a  white  horse 
(19  :  11),  it  is  also  Christ  who  here  appears  on  the  white 
horse,  is  to  overlook  the  plainest  teachings  of  the  vision. 
The  horses  and  riders  in  the  seals  that  follow  give  us  the 
keynote  to  a  better  solution,  for  all  agree  that  these  rep- 


VI.  3-]  CHAPTER  VI,  85 

resent  three  great  judgments  that  shall  overtake  the 
earth,  war,  famine,  diwd  pestilence.  The  first  seal  also  rep- 
resents 2i  Judgment,  the  oppression  and  devastation  of  a 
conqueror,  who  shall  bring  in  his  train  the  plagues  that 
follow.  The  rider  had  a  boiv,  setting  forth  his  warrior 
character,  and  a  crown  was  given  to  him,  suggesting  that 
he  is  not  a  monarch  when  he  first  appears,  but  will  ob- 
tain a  crown  by  his  energy  and  victories.  As  all  four 
seals  usher  \x\.  judgments  that  shall  come  upon  the  earth 
as  opposing  Christ  and  His  reign,  it  is  highly  probable 
that  this  first  Rider  represents  a  false  Christ  (Matt.  24  :  5), 
whom  God  may  use,  as  a  blind  instrument,  to  punish  the 
nations  of  the  earth.  It  may  be  that  we  have  here  the 
counterpart  of  "the  first  beast"  of  Rev.  13  :  l-io.  It  is 
also  highly  probable  that  the  Seal  Visions  represent  the 
circumstances  of  our  Lord's  Revelation  to  destroy  Anti- 
christ under  different  aspects,  many  of  them  being  syn- 
chronous. "  Many  think  that  this  Rider  is  Christ,  or  at 
least  the  representative  of  Christ's  kingdom.  But  is  it 
possible  that  when  He  has  come,  the  plagues  that  follow 
should  come  after  Him  ?  or  why  should  the  living  creat- 
ures continue  to  cry  to  Him  to  come,  if  He  be  come 
already  ?  It  would  be  more  credible  that  the  first  Rider 
is  -A.  false  Christ,  just  as  Matt.  24  :  5  precedes  verses  6,  7  " 
(SiMCOX). 

18.  The  Opening  of  the  Second  Seal  (vi.  3,  4). 

3.     And  when  he  opened  the  second  seal,  I  heard  the  second  living 
creature  saying,  Come. 

The  vision  which  followed  the  opening  of  the  first  seal 
has  ended,  but  we  need  not  infer  that  the  rider  of  the 
first  horse  will  have  finished  his  career  of  conquest  before 
the  rider  of  the  second  horse  makes  his  appearance  upon 
earth.     It  is  most  likely  that  the  judgments  represented 


86  THE  REVELATION  OF  ST.  JOHN.  [vi.  4,  5. 

by  these  horses  and  their  riders  will  all  appear  simultane- 
ously on  the  earth  in  connection  with  the  events  accom- 
panying the  Revelation  of  Antichrist. 

4.  And  another  ho7-se  came  forth,  a  red  horse :  and  to  him  that  sat 
thereon  it  was  given  to  take  peace  from  the  earth,  and  that  they  should 
slay  one  another :  and  there  was  given  unto  him  a  great  sword. 

The  color  of  each  horse  corresponds  to  the  mission  of 
its  rider, — here  red,  to  indicate  war  and  bloodshed.  In 
agreement  with  this,  it  is  given  to  this  rider  to  take  peace 
out  of  the  earth,  for  "  ye  shall  hear  of  wars  and  rumours 
of  wars:  for  nation  shall  rise  against  nation,  and  kingdom 
against  kingdom  ;  but  the  end  is  not  yet "  (Matt.  24  :  6, 
7),  and  the  inhabitants  of  the  earth,  opposed  to  Christ 
and  His  kingdom,  shall  kill  one  another, — and  of  all  this 
i\\e great  sword  given  to  the  rider  is  the  symbol.  Nearly 
all  expositors  are  united  concerning  the  general  meaning 
of  this  vision,  but  apply  it  differently.  MiLLIGAN  cor- 
rectly remarks ;  "  The  earth  out  of  which  peace  is  taken 
is  the  ungodly  world,  and  the  slaughtering  of  which  we 
read  is  not  produced  by  the  attacks  of  the  wicked  on  the 
good,  but  by  those  of  the  former  on  one  another."  All 
these  judgments  belong  to  the  days  immediately  preced- 
ing the  Revelation  of  Christ  to  destroy  Antichrist. 

19.  The  Opening  of  the  Third  Seal  (vi.  5,  6). 

5.  And  when  he  opened  the  third  seal,  I  heard  the  third  hving  creature 
saying,  Come.  And  I  saw,  and  behold,  a  black  horse ;  and  he  that  sat 
thereon  had  a  balance  in  his  hand. 

The  color  black  implies  mourning,  sadness,  and  iva7it  ; 
the  balance  is  the  symbol  of  scarcity,  bread  being  doled 
out  by  weight.  Compare  Ezek.  4  :  16,  17,  "they  shall 
eat  bread  by  weight,  and  with  carefulness  ;  and  they  shall 
drink  water  by  measure,  and  with  astonishment :  that 
they  may  want  bread  and  water." 


VI.  6,  7-]  CHAPTER   VI.  87 

6.  And  I  heard  as  it  were  a  voice  in  the  midst  of  the  four  living  creat- 
ures saying,  A  measure  of  wheat  for  a  penny,  and  three  measures  of  barley 
for  a  penny,  and  the  oil  and  the  wine  hurt  thou  not. 

Famine  is  to  follow  in  the  footsteps  of  war  and  blood- 
shed. A  cJioinix  measure  (less  than  a  quart)  of  wheat, 
usually  sold  for  an  eighth  of  a  denarius,  and  sufficient  for  a 
man's  daily  nourishment,  will  then  cost  a  denarius,  the 
amount  a  laboring  man  can  earn  in  one  day  (Matt.  20  : 
2),  and  the  daily  pay  of  a  soldier.  A  man  can  then  only 
earn  enough  to  buy  choice  food  for  himself,  to  say  nothing 
of  his  many  other  wants,  or  of  the  wants  of  his  family.  He 
may  indeed  buy  three  measures  of  barley  for  the  same 
sum,  but  that  in  itself  is  an  evidence  how  hard  the  times 
will  be.  This  famine,  in  accord  with  Christ's  own  words, 
shall  immediately  precede  His  own  Coming  (Matt.  24  : 
7).  But  there  is  to  be  a  limit  even  to  this  famine.  God 
takes  pity  upon  the  needs  of  His  creatures,  and  limits  the 
effects  of  the  famine  by  sparing  the  oil  and  the  wine, 
which  in  Eastern  lands  are  as  needful  to  the  poor  as  to 
the  rich.  Alford  :  "  By  this  third  seal  we  learn  that 
Famine — the  pressure  of  want  on  men,  not  sweeping 
them  away  by  utter  failure  of  the  means  of  subsistence, 
but  keeping  them  far  below  the  ordinary  standard  of  com- 
fort, and  especially  those  who  depend  on  their  daily  labor 
— will  be  one  of  the  four  judgments  by  which  the  way  of 
the  Lord's  coming  will  be  opened.  This  seems  to  point, 
not  so  much  to  death  by  famine,  which  belongs  to  the 
next  vision,  as  to  agrarian  distress  with  all  its  dreadful 
consequences." 


20.  The  Opening  of  the  Fourth  Seal  (vi.  7,  8). 

7.     And  when  he  opened  the  fourth  seal,  I  heard  the  voice  of  the  fourth 
ving  creature  saying,  Come. 

Each  one  of  the  four  living  creatures  (4  :  7),  represent- 


88  THE  REVEL  A  TION  OF  ST.  JOHN.  [vi.  8,  9. 

ing  living  creation,  invites  Christ  to  come.     See  notes  on 
6:  I. 

8.  And  I  saw,  and  behold,  a  pale  horse :  and  he  that  sat  upon  him.  his 
name  was  Death ;  and  Hades  followed  with  him.  And  there  was  given 
unto  them  authority  over  the  fourth  part  of  the  earth,  to  kill  with  sword, 
and  with  famine,  and  with  death  {ox  pestilence),  and  by  the  wild  beasts  of 
the  earth. 

This  horse  has  the  color  which  agrees  with  his  mission. 
The  word  translated /^'/^^  indicates  the  greenish  pallor  of 
fear  and  of  death,  livid,  the  color  of  a  corpse  in  incipient 
decay.  The  signification  of  this  vision  is  expressly  given, 
— the  Rider  was  Death.  Hades,  the  place  and  condition 
belonging  to  Death  and  Satan,  where  all  the  souls  of  the 
ungodly  are  (see  notes  on  i  :  18,  and  Excursus  II.  on 
Hades),  is  here  personified  and  represented  as  accompany- 
ing Death,  ready  to  engulf  and  detain  all  the  souls  of  the 
ungodly  which  perish  by  the  judgments  symbolized  by 
this  fourth  seal.  A  fourth  part  of  all  the  ungodly  shall 
perish.  Mention  is  here  made  of  \.\vq  four  sore  judgments 
also  enumerated  by  Ezekiel  (14  :'2i),  the  sword,  famine, 
pestilence,  and  zvild  beasts  ; — i\\Q  famine,  the  result  of  the 
sword ;  pestilence,  that  of  famine ;  and  the  tvild  beasts 
multiplying  because  of  the  deserted  places.  By  death 
in  the  text  is  evidently  meant  death  by  the  pestilence. 

21.  The  Opening  of  the  Fifth  Seal  (vi.  9-11). 

9.  And  when  he  opened  the  fifth  seal,  I  saw  underneath  the  altar  the 
souls  of  them  that  had  been  slain  for  the  word  of  God,  and  for  the  testi- 
mony which  they  held. 

The  character  of  the  vision  now  changes.  John  sees 
an  altar  in  heaven,  and  underneath  it  the  souls  of  martyrs 
whose  blood  has  been  shed  on  account  of  their  faithful 
testimony  to  the  Word  of  God.  They  are  symbolically 
represented   as  underneath  the  altar,  because  they  had 


VI.  10,  II.]  CHAPTER  VL  89 

offered  themselves  to  the  Lord  as  a  sacrifice.  The  im- 
agery is  taken  from  the  O.  T.  ritual.  The  souls  of  the 
martyrs  correspond  to  the  blood  of  the  sacrifice  poured 
out  beneath  the  altar  (Lev.  4  :  7  ;  8  :  15).  These  souls 
are  those  who,  like  in  20  :  4,  have  been  slain  on  earth 
during  the  persecutions  which  accompany  the  manifesta- 
tion of  Antichrist. 

10.  And  they  cried  with  a  great  voice,  saying.  How  long,  O  Master,  the 
holy  and  true,  dost  thou  not  judge  and  avenge  our  blood  on  them  that 
dwell  on  the  earth  t 

It  is  the  blood  of  the  martyrs  that  calls  to  God  for  venge- 
ance upon  the  ungodly  inhabitants,  that  dwell  on  the 
earth.  And  the  martyrs  may  rightly  expect  a  judgment, 
for  God  is  lioly  and  true.  The  opening  of  this  seal  dis- 
closes to  us  the  great  tribulation  which  shall  overtake 
believers  in  connection  with  the  manifestation  of  Anti- 
christ. To  these  events  Christ  also  refers  in  Matt.  24  : 
9-1 1,  21,  24;  especially  Luke  18  :  7,  8,  "And  shall  not 
God  avenge  his  elect,  which  cry  to  him  day  and  night, 
and  he  is  long  suffering  over  them  ?  I  say  unto  you,  that 
he  will  avenge  them  speedily.  Howbeit  when  the  Son 
of  man  cometh,  shall  he  find  faith  on  the  earth  ?" 

11.  And  there  was  given  them  to  each  one  a  white  robe;  and  it  was 
said  unto  them,  that  they  should  rest  yet  for  a  little  time,  until  their  fellow- 
servants  also  and  their  brethren,  which  should  be  killed  even  as  they  were, 
should  be  fulfilled. 

A  zvhite  robe  designates  victory,  innocence,  and  purity. 
See  note  on  3  :  4.  The  bestowal  of  the  white  robe  desig- 
nates that  they  receive  their  glory  and  blessedness,  and 
await  their  glorious  resurrection.  They  however  receive 
the  promise  that  the  judgment  of  the  Lord  shall  soon 
{rest  yet  for  a  little  time)  overtake  the  ungodly  world, 
but  the  end  is  not  yet.  There  are  still  other  faithful 
ones  who  will  offer  up  their  lives  during  this  period  of 


50  THE  REVELATION  OF  ST.  JOHN.  [vi.  12,  13. 

tribulation.  Possibly  two  classes  are  here  referred  to, 
their  fellozv-servants  and  their  brethren.  These  have  not 
yet  fulfilled  their  course  (accepting  the  margin  of  the 
Revised  Version  as  possibly  the  correct  reading).  Ben- 
GEL  writes :  "  These  first  martyrs  were  chiefly  from 
Israel  ;  their  felloiv-servants,  future  martyrs  from  the 
Gentiles,  and  their  bretJiren,  martyrs  of  Israel."  But 
this  cannot  be  positively  decided. 

22.  The  Opening  of  the  Sixth  Seal  (vi.  12-17). 

1 2.  And  I  saw  when  he  opened  the  sixth  seal,  and  there  was  a  great 
earthquake ;  and  the  sun  became  black  as  sackcloth  of  hair,  and  the  whole 
moon  became  as  blood. 

This  Seal  brings  us  to  the  very  eve  of  the  final  con- 
summation, for  in  this  vision  we  see  disclosed  to  us  the 
events  of  the  great  day  of  the  Lord's  Coming.  We  have 
here  only  a  fuller  description  of  what  Christ  Himself 
revealed  to  us  in  Matt.  24  :  29,  30.  "  The  most  striking 
features  of  earlier  prophecies  are  also  combined  here — 
Isa.  2  :  19 ;  34  :  4 ;  50  :  3  ;  Ezel<-  32:7-8;  Hos.  10:8; 
Joel  3  :  30,  31  ;  Nah.  1:6;  so  the  ancient  and  most 
modern  expositors  "  (Lee).  This  sixth  Seal  is '' one  of 
the  clearest  and  most  magnificent  descriptions  of  the 
Day  of  Judgment  which  is  to  be  found  in  the  Bible" 
(Todd).  A  great  earthquake.  The  vengeance  for  which 
the  martyrs  prayed  for  under  the  fifth  Seal  has  now  come. 
See  Matt.  24  :  7.  Sackcloth.  The  sun  appears  as  a  great 
black  orb  (Isa.  50  :  3).  Whole  moon.  The  full  moon 
looks  like  blood,  suggesting  the  thought  of  wild  devas- 
tation. 

13.  And  the  stars  of  the  heaven  fell  unto  the  earth,  as  a  fig  tree  casteth 
her  unripe  figs,  when  she  is  shaken  of  a  great  wind. 

Compare  Matt.  24  :  27 ;  Luke  21  :  25,  26.     The  ima- 


VI.  i4-i6.]  CHAPTER   VI.  91 

gery  is  taken  from  Isa.  34  :  4.  Unripe  figs.  Probably 
the  winter  figs,  which  almost  always  fall  off  unripe.  See 
also  Nah.  3  :  12.  "As  to  the  stars  falling  to  the  earth, 
Scripture  describes  natural  phenomena  as  they  would 
appear  to  the  spectator,  not  in  the  language  of  scientific 
accuracy  ;  and  yet,  whilst  thus  adapting  itself  to  ordinary 
men,  it  drops  hints  which  show  that  it  anticipates  the 
discoveries  of  modern  science  "  (Fausset). 

14.  And  the  heaven  was  removed  as  a  scroll  when  it  is  rolled  up;  and 
every  mountain  and  island  were  removed  out  of  their  places. 

Compare  Isa.  34  :  4,  "  the  heavens  shall  be  rolled  to- 
gether as  a  scroll :  and  all  their  host  shall  fade  away,  as 
the  leaf  fadeth  from  off  the  vine."  Every  mountain  .  .  . 
removed.  "  The  whole  earth  is  broken  up  by  a  change 
as  total  as  any  of  those  previous  ones  which  have  pre- 
pared it  for  its  present  inhabitants "  (Alford).  The 
confusion  and  destruction  are  complete. 

15.  And  the  kings  of  the  earth,  and  the  princes,  and  the  chief  captains, 
and  the  rich,  and  the  strong,  and  every  bondman  and  freeman,  hid  them- 
selves in  the  caves  and  in  the  rocks  of  the  mountains. 

The  Day  of  Judgment  has  come.  Terror  seizes  upon 
all  the  enemies  of  Christ  and  His  kingdom.  "  The  sig- 
nificant classification  (given  in  this  verse)  proves  how  no 
kind  of  earthly  greatness  or  power,  the  previous  cause  of 
insolent  assurance,  can  afford  any  protection  whatever. 
Kings  share  the  anguish  with  the  humblest  slaves  '* 
(Duesterdieck).  In  the  caves.  For  the  imagery  see 
Isa.  2  :  19.  MiLLlGAN  :  "  The  righteous  have  no  place 
in  this  enumeration  ;  but  the  ungodly  without  exception, 
whatever  their  rank  or  station,  are  divided  into  seven 
groups  in  order  to  indicate  that  none  escape." 

16.  And  they  say  to  the  mountains  and  to  the  rocks,  Fall  on  us,  and 
hide  us  from  the  face  of  him  that  sitteth  on  the  throne,  and  from  the  wrath 
of  the  Lamb. 


92  THE  REVELATION  OF  ST.  JOHN.  [vi.  17. 

Compare  Isa.  2  :  10,  19;  Hos.  10 :  8 ;  Nah.  1:6;  espe- 
cially Luke  23  :  30,  "Then  shall  they  begin  to  say  to 
the  mountains,  Fall  on  us ;  and  to  the  hills,  Cover  us." 
So  great  is  their  terror  of  the  impending  judgment  of 
wrath,  that  all  the  ungodly  long  for  death  and  annihila- 
tion, rather  than  face  their  God  and  His  Lamb. 

17.     For  the  great  day  of  their  wrath  is  come ;  and  who  is  able  to  stand  ? 

"The  expression  the  great  day  depends  upon  Joel 
2:31;  1:15;  2:1, 2;  Isa.  63  :  4-6;  and  the  question 
Who  is  able  to  stand?  on  Nah.  1:6;  Mai.  3:2"  (DUES- 
TERDIECK). 

AlfoRD  correctly  remarks:  "We  are  thus  brought  to 
the  very  threshold  itself  of  the  great  day  of  the  Lord's 
Coming.  It  has  not  yet  happened  ;  but  the  tribes  of  the 
earth  are  troubled  at  its  immediate  approach,  and  those 
terrible  signs  with  which  all  Scripture  ushers  it  in  have 
taken  place.  We  are  now  then  arrived  at  the  time  de- 
scribed in  Matt.  24  :  30:  the  coming  itself  of  the  Son  of 
Man  being  for  a  while  kept  in  the  background,  as  here- 
after to  be  resumed.  He  is  seen,  as  it  were,  coming,  but 
before  the  vengeance  is  fully  accomplished,  the  elect  of 
God  then  living  on  the  earth  must  be  gathered,  as  Matt. 
24  :  31,  out  of  the  four  winds  of  heaven,  from  among  the 
inhabitants  of  the  earth.  To  this  ingathering  the  sealing 
in  our  text  is  the  necessary  preliminary." 

Fausset  calls  attention  to  the  fact  that  Matt.  xxiv. 
plainly  forms  a  perfect  parallelism  to  the  six  seals,  not 
only  in  the  events,  but  also  in  the  order  of  their  occur- 
rence :  Matt.  24  :  3,  the  first  seal ;  24  :  6,  the  second  seal ; 
24  :  7,  the  third  seal;  24  :  'jb,  the  fourth  seal ;  24  :  9-28, 
the  fifth  seal,  with  its  persecutions  ;  24  :  29,  the  sixth 
seal. 

For  a  brief  presentation  of  the  various  interpretations 
given  to  the  First  Six  Seals,  see  Excursus  III. 


CHAPTER  VII. 

The  seventh  chapter  contains  two  episodes  that  in- 
tervene between  the  opening  of  the  sixth  and  seventh 
Seals.  Although  the  great  day  of  the  wrath  of  God  and 
of  the  Lamb  has  been  anticipated  in  the  opening  of  the 
sixth  Seal  (6  :  12-17),  that  day  with  its  woes  will  only 
befully  described  at  the  opening  of  the  seventh  Seal. 
Before  that  day  fully  approaches,  our  attention  is  called 
to  two  classes  ivJio  are  able  to  stand  before  tJie  faee  of  the 
Lord  and  the  Lamb  at  that  great  day  (6  :  17)  :  (i)  the 
servants  of  God  who  are  sealed  (7  :  1-8,)  and  (2)  the 
saints  who  have  come   out  of  the  great   Tribulation  (7  : 

9-17)- 

23.  The  Sealing  of  the  Servants  of  God 
(vii.  1-8). 

I.  After  this  I  saw  four  angels  standing  at  the  four  comers  of  the  earth, 
holding  the  four  winds  of  the  earth,  that  no  wind  should  blow  on  the  earth, 
or  on  the  sea,  or  upon  any  tree. 

Angels,  as  ever,  are  servants  of  God  and  of  the  heirs 
of  salvation,  fumiling  His  Word  (Ps.  103  :  20;  Heb.  i  : 
14).  There  is  no  reason  why  we  should  attempt  to 
allegorize,  as  so  many  do,i  the  particular  statements  of 
this  verse.  These  angels  are  here  represented  as  the 
executors  of  God's  judgments,  "  to  whom  it  was  given  to 
hurt  the  earth  and  the  sea  "  (7  :  2), — now  indeed  restrain- 

1  Refering  winds  to  "  wars  and  calamities,"  the  earth  to  "  Asia,"  the  sea 
to  "  nations  and  to  peoples,"  the  trees  to  "  kings  and  great  men,"  etc. 

93 


94  THE  REVEL  A  TION  OF  ST.  JOHN.  [vii.  2,  3. 

ing  the   disturbing  winds  (7  :  3),  but  in   God's  own  time 
executing  vengeance  upon  the  ungodly  world. 

2.  And  I  saw  another  angel  ascend  from  the  sunrising,  having  the  seal 
of  the  living  God :  and  he  cried  with  a  great  voice  to  the  four  angels,  to 
whom  it  was  given  to  hurt  the  earth  and  the  sea. 

John  sees  anotJier  angel,  not  Christ,  as  maintained  by 
Bede,  Calovius,  Hengstenberg,  and  others.  He  ascends 
from  the  \\ox\zox\,  froin  the  siairising,  whence  rises  the 
source  of  light,  life,  and  blessing  upon  the  earth  (Duester- 
dieck,  Hengstenberg,  Ebrard,  Lee,  etc.),  "  as  naturally 
agreeing  with  the  glorious  and  salutary  nature  of  his 
employment  (Ezek.  43  :  2 ;  Matt.  4:2)"  (Alford). 
This  angel  has  a  seal  in  his  hand  belonging  to  the  living 
God,  to  that  God  who  has  and  is  the  giver  of  life 
(Duesterdieck,  Bengel,  Hengstenberg,  Kliefoth,  Lee, 
etc.).  We  cannot  infer  from  the  context  what  the  mark 
of  the  seal  is.  Some  (Bede,  Grotius,  etc.)  regard  it  the 
sign  of  the  cross ;  others  (De  Wette,  Ebrard,  etc.)  pro- 
pose the  name  of  God  and  of  the  Lamb.  He  cried  with 
a  o-reat  voice,  not  because  he  was  so  anxious  to  restrain 
the  four  angels  who  were  just  ready  to  unloose  the 
winds  (Bengel),  nor  to  emphasize  the  command 
(Hengstenberg),  but  probably  that  the  call  might 
penetrate  to  the  four  corners  of  the  earth  (7  :  i)  (DuES- 
TERDIECK). 

3.  Saying,  Hurt  not  the  earth,  neither  the  sea,  nor  the  trees,  till  we  shall 
have  sealed  the  servants  of  our  God  on  their  foreheads. 

The  angels  were  not  to  let  loose  the  winds  which  they 
held  and  which  would  bring  judgments  upon  the  world 
and  its  inhabitants,  until  the  servants  of  God,  who  would 
have  to  endure  the  great  tribulation,  were  sealed.  Some 
maintain  that  the  purpose  of  this  sealing  is  to  prevent 
these  servants  of  God  from  experiencing  these  trials 
which  are  to  come  upon  the  earth  (so  Vitringa,  Stern, 


VII.  4]  CHAPTER  VII.  95 

Bengel,  De  Wette,  Bleek,  Hengstenberg,  Ebrard,  Alford, 
etc.),  but  it  is  far  better  to  regard  this  sealing  not  as  a 
preservation  and  protection/ir^;^  tribulation,  but  preserva- 
tion from  Apostasy  under  tribulation.  DuESTERDIECK 
rightly  remarks :  "  The  servants  of  God  do  not  remain 
entirely  untouched  by  all  the  sufferings  whereby  judg- 
ment comes  upon  the  world.  .  .  .  The  sealing  of  those 
who  already  are  servants  of  God  designates  nothing  else 
than  the  immutable  firmness  of  their  election  (Matt.  24  : 
22-24),  which  is  not  to  be  affected  even  by  the  trial  of 
the  last  great  tribulation.  Striking  analogies  to  this 
interpretation  of  the  sealing  are  2  Cor.  i  :  22  ;  Eph.  i  : 
13  ;  4  :  30.  To  the  servants  of  God,  therefore,  upon 
whose  forehead  the  seal  of  the  living  God  is  impressed, 
the  divine  warrant  is  thereby  given  that  in  the  greatest 
tribulations  they  remain  the  servants  of  God,  until  they 
have  been  preserved  in  their  fidelity  unto  the  end,  and 
are  victoriously  conducted  to  eternal  glory  in  God's 
kingdom."  Till  we  shall  have  sealed.  The  plural 
indicates  that  the  angel  had  associates,  but  we  are  not  to 
think  of  the  four  angels  holding  the  four  winds.  That 
these  servants  of  God  are  Jewish  Christians  will  appear 
from  the  next  verse.  They  are  sealed  on  their  foreheads 
as  the  noblest  and  most  conspicuous  part  of  the  human 
body.  The  act  of  sealing  is  assumed  as  taking  place 
between  this  and  the  next  verse. 

4.     And  I  heard  the  number  of  them  which  were  sealed,  a  hundred  and 
forty  and  four  thousand,  sealed  out  of  every  tribe  of  the  children  of  Israel. 

We  are  not  to  take  the  number  144,000  literally,  as  if 
just  12,000  of  each  of  the  twelve  tribes  were  sealed,  no 
more  or  no  less.  The  number  is  symbolical  and  desig- 
nates perfection  and  completion.  It  signifies  a  perfect 
number  reserved  for  the  kingdom.  They  were  sealed 
out  of  every  tribe  of  the  children  of  Israel.     It  is  one  of 


96  THE  RE  VELA  TION  OF  ST.  JOHN.  [vii.  5-8. 

the  important  questions  in  the  interpretation  of  this  book 
whether  Israel  is  here  to  be  understood  in  the  literal  or 
spiritual  sense.  There  is  no  reason  why  we  should 
identify  it  with  spiritual  Israel,  "  the  Israel  of  God " 
(Gal.  6  :  15,  16),  as  consisting  of  Jewish  and  Gentile 
Christians.  It  is  far  better  to  take  it  in  its  literal  sense 
as  Rom.  xi.,  and  in  answer  to  the  arguments  presented 
by  Mede,  Vitringa,  Hengstenberg,  Wordsworth,  Alford, 
Gebhardt,  Philippi,  Kliefoth,  Beck,  and  others,  we  simply 
answer,  it  is  not  so  written  Jiere.  These  144,000  repre- 
sent Jewish  believers  chosen  out  of  the  literal  Israel.  So 
in  substance  Bengel,  Williams,  Ebrard,  Godet,  Duester- 
dieck,  Auberlen,  Burger,  Fausset,  and,  in  general,  all 
Futurists.  They  are  the  believing  Jews  v/ho  shall  faith- 
fully resist  the  seductions  of  Antichrist  during  the  time 
of  the  great  tribulation. 

5.  Of  the  tribe  of  Judah  were  sealed  twelve  thousand : 
Of  the  tribe  of  Reuben  twelve  thousand: 

Of  the  tribe  of  Gad  twelve  thousand  : 

6.  Of  the  tribe  of  Asher  twelve  thousand  : 
Of  the  tribe  of  Naphtali  twelve  thousand : 
Of  the  tribe  of  Manasseh  twelve  thousand : 

7.  Of  the  tribe  of  Simeon  twelve  thousand : 
Of  the  tribe  of  Levi  twelve  thousand : 

Of  the  tribe  of  Issachar  twelve  thousand  : 

8.  Of  the  tribe  of  Zebulun  twelve  thousand  : 
Of  the  tribe  of  Joseph  twelve  thousand: 

Of  the  tribe  of  IJenjamin  wo-e  sealed  twelve  thousand. 

Commentators  call  our  attention  to  various  interesting 
points  in  this  catalogue  : 

(i)  As  to  the  number  12,000,  fixed  for  each  of  the 
twelve  tribes.  This  indicates  "  that  the  Lord  knoweth 
and  sealeth  His  own  :  that  the  fulness  of  their  number 
shall  be  accornplished  and  not  one  shall  fail"  (Alford); 
"  that  in  the  divine  gifts  of  grace  all  have  like  share,  but 
no  one  from  any  one  right "  (DueSTERDIECK). 


VII.  5-8.]  CHAPTER  VII.  97 

(2)  In  no  two  places  in  the  Bible  are  the  names  and 
order  of  the  catalogue  of  the  Twelve  Tribes  the  same. 
"With  the  exception  of  Judah  being  placed  first,  the 
order  of  the  tribes  here  given  does  not  seem  to  follow 
any  assignable  principle  "  (Alford). 

(3)  The  tribe  of  Dan  is  omitted.  Three  reasons  have 
been  assigned  for  this :  {a)  From  this  tribe  the  Anti- 
christ was  to  come.  So  the  Church  Fathers,  Bede,  Stern, 
and  others,  relying  on  Gen.  49  :  17  ;  ip)  Because  Dan  had 
been  given  to  idolatry  (Judg.  18  :  1-3 1).  So  among 
others,  Wetstein,  Vitringa,  Hengstenberg,  Wordsworth  ; 
{c)  Because  it  had  died  out  long  already  before  the  time 
of  John.  So  Duesterdieck,  Grotius,  Ewald,  De  Wette, 
Ebrard,  Alford,  and  others.  Bossuet  thinks  that  the 
name  of  Dan  is  omitted  here  merely  in  order  to  preserve  the 
number  Twelve,  Joseph  appearing  twice — once  in  his  own 
person  (7  :  8),  and  once  in  the  person  of  Manasseh  (7  :  6). 

(4)  Levi  is  included.  Bengel:  "Since  the  Levitical 
ceremonies  have  been  abandoned,  Levi  again  is  found  on 
an  equal  footing  with  his  brethren.  All  are  priests  ;  all 
have  access,  not  one  through  the  other,  but  one  with  the 
other."     So  Duesterdieck,  Milligan,  and  others. 

(5)  Instead  of  Ephraim,  we  have  the  name  Joseph. 
Compare  Num.  13  :  n.  Some  think  this  is  due  to  the 
fact  that  throughout  the  O.  T.  history  Ephraim  was  pecul- 
iarly "untheocratic,"  a  syrnbol  of  opposition  to  faithful 
Judah  (Isa.  7  :  17  ;  Jer.  7  :  15).  So  Duesterdieck,  Mil- 
ligan, Wordsworth,  and  others. 

Synopsis  of  Interpretations.  Grotius  and  the  Preterists 
in  general  refer  this  to  the  Jewish  Christians  who  fled 
from  Jerusalem  to  Bella  at  the  time  of  the  siege  and 
destruction  of  Jerusalem. 

The  Continuous  Historical  School  interpret  this  sealing 
variously,  some  referring  it  to  the  Jewish  and  Gentile 
7 


98  THE  REVELATION  OF  ST.  JOHN.  [vii.  5-8. 

converts  succeeding  the  age  of  Constantine  ;  others  to 
the  Albigenses  and  Waldenses  ;  or  to  the  Reformation ; 
or  to  the  times  succeeding  the  fall  of  Bonaparte  (1815). 
Others  again  refer  it  to  the  seaHng  of  the  Redeemed  going 
on  all  the  time  that  the  Church  is  on  earth. 

The  view  of  the  Futurists  in  general  may  be  repre- 
sented by  Fausset,  who  remarks  :  "  It  is  clear  though 
Israel  may  elsewhere  designate  spiritual  Israel,  Jiere, 
where  the  names  of  the  tribes  one  by  one  are  specified, 
these  names  cannot  have  any  but  the  literal  meaning. 
The  second  advent  will  be  the  time  of  the  restoration  of 
the  kingdom  to  Israel,  when  the  times  of  Gentiles  shall  have 
been  fulfilled  and  the  Jews  shall  at  last  say,  '  Blessed  is 
he  that  cometh  in  the  name  of  the  Lord.'  The  period 
of  the  Lord's  absence  has  been  a  blank  in  the  history  of 
the  Jews  as  a  nation.  .  .  .  Israel,  at  the  eve  of  the 
Lord's  coming,  shall  be  found  re-embodied  as  a  nation ; 
for  its  tribes  are  distinctly  specified  (Joseph,  however, 
being  substituted  for  Dan  ;  whether  because  Antichrist 
is  to  come  from  Dan  or  because  Dan  is  to  be  Antichrist's 
especial  tool,  Gen.  49  :  17 ;  Jer.  8:16;  just  as  there  was 
a  Judas  among  the  twelve).  Out  of  these  tribes  a  be- 
lieving rem)iant  will  be  preserved  from  the  judgments 
which  shall  destroy  all  the  antichristian  confederacy 
(6  :  12-17),  which  remnant  shall  faithfully  resist  the 
seductions  of  Antichrist,  while  the  rest  of  the  nation, 
restored  to  Palestine  in  unbelief,  are  his  dupes  and  at  last 
his  victims." 

Another  able  writer  of  this  school  says  :  "  The  differ- 
ence between  this  sealing  and  that  of  believers  now  with 
the  Holy  Ghost  will  be  at  once  perceived  by  the  in- 
structed reader.  Believers  of  this  dispensation  are  sealed 
immediately  in  the  forgiveness  of  sins,  and  they  are 
sealed  unto  the  day  of  redemption  (Eph.  4  :  30).     The 


vii.  9-]  CHAPTER  VII.  99 

144,000  of  this  chapter  are  sealed  with  the  seal  of  the 
living  God  for  preservation  through  the  judgments  that 
will  fall  upon  the  w^orld,  and  which  will  constitute  for 
Israel  the  day  of  Jacob's  trouble  (Jer.  30:4-9;  Matt. 
24  :  21,  22)." 

24.  The  Triumph  of  the  Tribulation  Saints 
(vii.  9-17). 

9.  After  these  things  I  saw,  and  behold,  a  great  multitude,  which  no 
man  could  number,  out  of  every  nation,  and  of  all  tribes  and  peoples  and 
tongues,  standing  before  the  throne  and  before  the  Lamb,  arrayed  in  white 
robes,  and  palms  in  their  hands. 

This  innumerable  multitude  which  are  seen  in  heavenly 
glory  are   described  in  7  :  14  as  those  "  which  came  out 
of  the  great  tribulation."     They  are   not  to  be  regarded 
as   exactly    identical   with   the    144,000   sealed    ones    of 
7  :  1-8,  for  they  include  more  than  these.     The  former 
could   be    numbered,   but   these   are    innumerable ;    the 
former  referred   to  the  Jewish  Christians  alone,  this  in- 
numerable   number   not    only    consists  of  these,  but  in- 
cludes also  those  servants  of  God  among  the  Gentiles  who 
have  victoriously  passed  through  the  great  tribulation  of 
the  days  of  Antichrist.     The  sealing  of  the  144,000  is  rep- 
resented as  taking  place  before  the  judgments  were  visited 
upon  the  world,  and  here  this  scene  implies  that  the  days 
of   tribulation   are   passed.     Duesterdieck  gives    us   the 
true  explanation  of  the  relation  of  these  two  visions  to 
each  other  and  of  their  meaning  :    "  In  the  tribulation 
with  which  the  Lord  comes  in  judgment  upon  unbelieving 
Israel,  the   144,000  servants  of  God   are  to  be  kept    in 
security,  even  though  they  are  to  suffer ;  thus  the  vision, 
7  :  1-8,  looks  towards  what   the  seventh  seal  is  to  bring 
upon  unbelieving  Israel  (8  :  i — ii  :  14).     But  that  also  the 
servants  of  God  from  the  Gentiles,   together  with  the 


lOO  THE  REVELATION  OF  ST.  JOHN.  [vil.  lo,  U. 

144,000  sealed  from  Israel,  are  to  come  out  of  great  trib- 
ulation, and  to  enter  glory  as  faithful  warriors  of  Christ, 
the  other  vision  states,  7  :  9-17,  which  thus  refers  to  the 
tribulation  with  which  the  Lord  shall  visit  Babylon." 

Out  of  every  nation  .  .  .  and  tongues.  Including 
Jews  and  Gentiles.  Standing  before  the  throne.  "  The 
standing  before  the  throne  of  God  and  of  the  Lamb 
(7:15;  22  :  3)  points  to  the  eternal  communion  with 
God  and  the  Lamb,  whose  heavenly  glory  and  blessed 
joy  are  also  expressed  by  white  robes,  and  palm  branches 
in  the  hands  of  those  who  have  finished  their  course." 
The  white  robes  are  the  attire  of  victory,  the  emblem  of 
purity  and  righteousness.  See  notes  on  3  :  4  and  6:11. 
TVq  palms  are  signs  of  peace  and  festal  joy. 

10.  And  they  cry  with  a  great  voice,  saying,  Salvation  unto  our  God 
which  sitteth  on  the  throne,  and  unto  the  Lamb. 

They  cry.  Present  tense,  indicating  their  unceasing 
praise.  With  a  great  voice.  In  the  intensity  of  their 
joy  and  gratitude.  They  praise  God  as  the  ultimate 
Author  of  their  salvation,  and  the  Lamb  as  their  Mediator. 
"  This  salvation  is  not  victory  in  general,  but  the  entire 
sum  of  the  salvation  which  the  blessed  now  perfectly 
possess,  since  they  have  been  removed  from  all  want, 
temptation,  sin,  and  death,  and  have  come  into  the 
presence  of  their  God  "  (DUESTERDIECK). 

11.  And  all  the  angels  were  standing  round  about  the  throne,  and  about 
the  elders  and  the  four  living  createres;  and  they  fell  before  the  throne  on 
their  faces,  and  worshipped  God. 

These  angels  were  the  innumerable  hosts  of  angels 
spoken  of  in  5  :  11,  which  see.  As  in  5  :  14  the  elders 
fall  prostrate  and  worship,  so  here  the  angels  do  the  same, 
as  they  join  in  the  celebration  of  the  great  theme  of  re- 
demption. 


VII.  12-14.]  CHAPTER  VII.  lOi 

12.  Saying,  Amen  :  Blessing,  and  glory,  and  wisdom,  and  thanksgiving, 
and  honour,  and  power,  and  might,  be  unto  our  God  for  ever  and  ever. 
Amen. 

The  song  of  praise,  uttered  by  the  tribulation  saints  in 
7  :  10,  is  now  confirmed  by  an  Amen  (see  5  :  14),  and 
then  the  angels  themselves  take  up  the  strain  of  praise. 
Here  as  in  5  :  12  the  doxology  of  the  angels  is  seven-fold, 
but  the  words  and  the  order  differ.  Here  the  article  in 
an  emphatic  way  is  prefixed  to  each  of  the  nouns,  while 
in  5  :  12  it  belongs  only  to  the  first  noun.  The  remark 
of  Lange  is  suggestive:  "'T\\q  Amen  which  the  angels 
utter  proclaims  the  unison  of  the  whole  spirit-world  with 
that  redemption  of  which  the  earth  is  the  scene  (Col. 
I  :  20);  and  their  present  understanding  of  the  great  fact 
so  long  hid  from  their  gaze  (Eph.  3  :  10  ;  i  Pet.  i  ;  12) 
is  expressed  in  their  doxology.  In  accordance  with  their 
universal  standpoint,  they  merge  the  praise  of  the  Lamb 
in  the  general  praise  of  God." 

13.  And  one  of  the  elders  answered,  saying  unto  me.  These  which  are 
arrayed  in  white  robes,  who  are  they,  and  whence  came  they  ? 

One  of  the  twenty-four  elders  (5  :  4),  who  represent 
the  Redeemed  Church  in  heaven  (4  :  4),  appropriately 
acts  as  interpreter  of  this  vision.  "  The  form  of  a  dialogue, 
with  its  dramatic  vividness,  serves  to  emphasize  the  point 
under  consideration.  The  elder  presents  the  two  points 
concerning  which  one  unacquainted  would  naturally  ask 
first  "  (Duesterdieck).  Both  inquiries  are  answered  in 
the  next  verse. 

14.  And  I  say  (Gr.  have  said)  unto  him,  My  lord,  thou  knowest.  And 
he  said  to  me,  These  are  they  which  come  out  of  the  great  tribulation,  and 
they  washed  their  robes,  and  made  them  white  in  the  blood  of  the  Lamb. 

My  Lord.  An  address,  Jure,  of  proper  respect.  Thou 
knowest.  Compare  Ezek.  37  13.  "I  do  not  know  it, 
yet  it  may  be  heard  from  you,  as  you  know  it "  (so  Dues- 


I02  THE  REVELATION  OF  ST.  JOHN.  [vil.  14. 

terdieck,  Bengal,  Ewald,  De  Wette,  Hengstenberg,  etc.). 
These  are  they  which  come  out  of  the  great  tribulation. 

This  is  the  tribulation  announced  by  the  Lord  in  Matt. 
24  :  21,  which  shall  come  upon  the  world,  and  through 
which  the  ungodly  as  well  as  believers  who  are  on  the 
earth  at  that  time  must  pass  during  the  evil  times  of 
Antichrist.  Those  who  come  out  of  \.\\\'s> great  tribulation 
are  the  sealed  Jewish  Christians  of  7  :  1-8,  and  those 
Gentile  Christians  who  shall  remain  faithful  during  those 
terrible  times  which  shall  try  the  saints  before  the  com- 
ing of  the  Lord.  Daniel  already  prophesied  of  this  time 
of  trouble  (Dan.  12  :  i),  "And  there  shall  be  a  time  of 
trouble,  such  as  never  was  since  there  was  a  nation  even 
to  that  same  time  ;  and  at  that  time  thy  people  shall  be 
delivered,  every  one  that  shall  be  found  written  in  the 
book."  Our  Lord,  using  almost  the  same  phraseology, 
speaks  of  the  same  tribulation  (Matt.  24  :  21)  and  calls  it 
2i  great  tribulation,  and  it  is  immediately  to  precede  the 
coming  of  the  Son  of  Man  (Matt.  24  :  29,  30).  They 
washed  their  robes,  and  made  them  white  in  the  blood  of 
the  Lamb,  There  is  no  reference  here  to  the  blood  of 
martyrs,  as  if  there  was  a  cleansing  power  in  martyrdom. 
"  Observe,  we  must  not  separate  the  two  acts  washing 
and  making  luhite,  as  Hengstenberg,  interpreting  the 
former  of  forgiveness  of  sins,  the  latter  of  sanctification  : 
the  latter  is  only  the  result  of  the  former:  they  washed 
them,  and  by  so  doing  made  them  white.  The  act  was 
a  life-long  one, — the  continued  purification  of  the  man, 
body,  soul,  and  spirit,  by  the  application  of  the  blood  of 
Christ  in  its  cleansing  power  "  (Alford).  "  It  is  the 
delicate  feature  of  correct  ethics,"  remarks  Duesterdieck, 
"that  they  who,  in  this  earthly  life,  have  washed  their 
robes  white  in  the  blood  of  the  Lamb  appear  in  the 
future  life,  arrayed  in  white  garments  "(3:4;   19  :  8). 


VII.  15-17]  CHAPTER   VIL  103 

15.  Therefore  are  they  before  the  throne  of  God;  and  they  serve  him 
day  and  night  in  his  temple  :  and  he  that  sitteth  on  the  throne  shall  spread 
his  tabernacle  over  them. 

This  entire  passage  (7  :  15-17)  can  only  refer  to  the 
glorious  condition  of  the  Redeemed  in  heaven  after  the 
final  consummation  of  all  things.  Though  in  reality  these 
saints  have  not  yet  passed  through  the  great  tribulation, 
the  vision  puts  them  into  their  condition  of  the  final 
glory,  and  discloses  to  us  what  the  final  issue  of  glory 
shall  be.  Therefore.  On  this  account,  because  they 
washed  their  robes  white  in  Christ's  atoning  and  purify- 
ing blood.  They  serve.  The  life  of  glory  in  heaven  is 
one  of  continued  service  of  God.  Shall  spread  his 
tabernacle  over  them.  "  It  is  exceedingly  dilTficult  to 
express  the  sense  of  these  glorious  words,  in  which  the 
fulfilment  of  the  O.  T.  promises,  such  as  Lev.  26  :  11  ; 
Isa.  4  :  5,  6;  Ezek.  37  :  27,  is  announced.  They  give  the 
fact  of  the  dwelling  of  God  among  them,  united  with  the 
fact  of  His  protection  over  them,  and  assuring  to  them 
the  exemption  next  to  be  mentioned  "  (Alford).  "  We 
have  here  a  description  of  the  eternal,  immediate,  and 
personal  presence  of  God  enthroned  in  His  glory,  and 
the  holiness  and  blessedness  of  believers  perfected  there- 
in "  (Duesterdieck). 

16.  They  shall  hunger  no  more,  neither  thirst  any  more  ;  neither  shall 
the  sun  strike  upon  them,  nor  any  heat. 

This  whole  passage  is  based  upon  Isa.  49  :  10,  which 
ends  with  the  prophecy,  "  for  he  that  hath  mercy  on 
them  shall  lead  them,  even  by  the  springs  of  water  shall 
he  guide  them."     Compare  the  next  verse. 

17.  For  the  Lamb  which  is  in  the  midst  of  the  throne  shall  be  their 
shepherd,  and  shall  guide  them  unto  fountains  of  waters  of  life  :  and  God 
shall  wipe  away  every  tear  from  their  eyes. 

Compare    Isa.    49  :  10,   quoted  under   the   last   verse. 


I04  THE  REVELATION  OF  ST.  JOHN.  [vii.  17. 

The  elder  here  designates  the  Lamb  as  the  one  who,  as 
the  Mediator  and  Redeemer  of  the  flock,  feeds  His  own, 
and  leads  them  into  living  fountains  of  waters.  The 
latter  part  of  the  verse  is  based  upon  Isa.  25  :  8,  "  He 
hath  swallowed  up  death  for  ever  ;  and  the  Lord  God 
will  wipe  away  tears  from  off  all  faces."  "  It  is  not  with- 
out many  tears  that  they  come  out  of  great  tribulation 
(7  :  14)  ;  but  when  they  have  overcome,  God  Himself 
shall  dry  their  tears,  and  change  their  weeping  into  joy  " 
(Duesterdieck). 


CHAPTER  VIII. 

25.  The  Opening  of  the  Seventh  Seal  (viii.  i). 

1.  And  when  he  opened  the  seventh  seal,  there  followed  a  silence  in 
heaven  about  the  space  of  half  an  hour. 

After  the  Lamb  had  opened  six  of  the  seven  seals,  as 
recorded  in  chapter  vi.,  and  before  the  seventh  was 
opened,  two  comforting  visions  were  seen,  as  recorded  in 
chapter  vii.  in  view  of  the  approaching  judgments  which 
will  precede  and  usher  in  the  coming  of  Christ,  as  more 
fully  revealed  by  the  opening  of  the  seventh  seal.  The 
first  six  seals  bring  in  preliminary  judgments,  constituting 
perhaps  the  "  beginning  of  travail  "  (Matt.  24  :  8).  The 
seventh  seal  will  introduce  the  great  tribulation,  partly 
anticipated  already  under  the  sixth  seal  (6  :  12-17). 
A  silence  in  heaven.  Expressing  the  solemnity  of 
the  crisis  which  has  now  arrived,  "  the  earnest  adoring 
expectation  with  which  the  blessed  spirits  and  the  angels 
await  the  succeeding  unfolding  of  God's  judgments" 
(Fausset). 

26.  The  Sounding  of  the  First  Trumpet  (viii.  2-7). 

2.  And  I  saw  the  seven  angels  which  stand  before  God;  and  there  were 
given  unto  them  seven  trumpets. 

Seven  particular  angels  are  meant,  but  we  need  not 
think  of  archangels.  These  trumpets  were  given  unto 
them  to  proclaim  the  judgments  described  in  8  :  7  ;  8:8, 
9;  8  :  10,  11;  etc.  "They  are  trumpets  of  war  and 
battle,  like  those  whose  sound  brought  down  the  walls  of 

105 


lo6  THE  REVEL  A  TION  OF  ST.  JOHN,  [vni.  3,  4. 

Jericho,  or  those  whose  blast  struck  terror  into  the 
hosts  of  Midian  (Judg.  7  :  22)  "  (Milligan).  The  entire 
series  of  trumpet-visions  is  developed  out  of  the  seventh 
seal. 

3.  And  another  angel  came  and  stood  over  (or,  at)  the  altar,  having  a 
golden  censer ;  and  there  was  given  unto  him  much  incense,  that  he  should 
add  (Gr.  give)  it  unto  the  prayers  of  all  the  saints  upon  the  golden  altar 
which  was  before  the  throne. 

This  angel  is  not  to  be  identified  with  Christ.  This 
altar,  called  also  in  this  verse  the  golden  altar,  is  the 
same  as  that  mentioned  in  6  :  9,  under  which  were  seen 
the  souls  of  the  martyrs.  The  Greek  word  for  censer  is 
elsewhere  translated  incense,  but  evidently  here  a  vessel 
for  incense  is  meant.  There  was  given  unto  him  much 
incense.  "The  angel  does  not  provide  the  incense  ;  it  is 
given  to  Jiim  by  Christ,  whose  meritorious  obedience  and 
death  are  the  incense,  rendering  the  saints'  prayers  well- 
pleasing  to  God.  It  is  not  the  saints  who  give  the  angel 
the  incense  ;  nor  are  their  prayers  identified  with  the  in- 
cense ;  nor  do  they  offer  prayers  to  him.  Christ  alone  is 
the  Mediator,  through  whom,  and  to  whom,  prayer  is  to 
be  offered  "  (Fausset).  There  is  no  reference  here  to 
the  Roman  Catholic  doctrine  of  intercession  by  angels  or 
by  saints.  The  significance  of  this  act  of  incensing  the 
prayers  of  the  saints  was  already  suggested  by  Calovius, 
that  he  might  render  these  prayers  of  the  S2i\\\\.s  pleasing 
to  God.  Christ's  merits  alone  can  thus  incense  our  pray- 
ers. Here  in  the  text  the  special  reference  is  to  the 
prayers  of  the  saints  who  must  pass  through  the  great 
tribulation  now  to  be  disclosed,  for  the  Lamb  from  whom 
comes  the  incense  is  about  to  execute  judgment  upon 
the  earth. 

4.  And  the  smoke  of  the  incense,  with  (ox,  for)  the  prayers  of  the  saints, 
went  up  before  God  out  of  the  angel's  hand. 


VIII.  5-7-]  CHAPTER   VIII.  107 

The  whole  imagery  suggests  that  the  saints'  prayers  on 
earth  and  the  angel's  incensing  in  heaven  are  simul- 
taneous, and  that  God  will  graciously  hear  the  prayers  of 
His  saints  during  the  great  trials  which  come  upon  the 
earth  by  means  of  the  judgments  disclosed  by  the  seven 
trumpets. 

5.  And  the  angel  taketh  (Gr.  hath  taketi)  the  censer ;  and  he  filled  it 
with  the  fire  of  the  altar,  and  cast  it  upon  (or,  into)  the  earth :  and  there 
followed  thunders,  and  voices,  and  lightnings,  and  an  earthquake. 

The  angel,  after  having  shaken  the  incense  on  the  altar 
(see  verse  3),  while  the  smoke  of  the  incense  was  ascend- 
ing, fills  his  censer  with  glowing  coals  taken  from  the 
altar,  and  casts  the  hot  ashes  towards  the  earth,  thus 
signifying  that  the  answers  of  the  saints  are  heard,  and 
that  the  fire  of  God's  vengeance  is  about  to  descend  upon 
the  earth  and  its  ungodly  inhabitants.  The  immediate 
consequence  of  the  casting  down  of  these  glowing  coals 
on  the  earth  are  thunders,  and  voices,  and  lightnings,  and 
an  earthquake,  the  symbolic  precursors  of  the  divine 
judgments  coming  upon  the  earth,  which  the  seven 
trumpets  now  begin  to  sound. 

6.  And  the  seven  angels  which  had  the  seven  trumpets  prepared  them- 
selves to  sound. 

See  notes  on  8:2,  They  raised  their  trumpets  to 
their  mouths  and  stood  ready  to  sound  them. 

7.  And  the  first  sounded,  and  there  followed  hail  and  fire,  mingled  with 
blood,  and  they  were  cast  upon  (or,  into)  the  earth  :  and  the  third  part  of 
the  earth  was  burnt  up,  and  the  third  part  of  the  trees  was  burnt  up,  and 
all  green  grass  was  burnt  up. 

Commentators  call  our  attention  to  the  fact  that  the 
judgments  indicated  by  the  first  four  trnnipets  affect 
natural  objects,  while  the  last  three,  the  ivoe-trttinpets 
(8  :  13  ;  9  :  12),  are  expressly  said  to  be  inflicted  on  men 
(9  :  4, 15).     The  language  of  these  judgments  is  evidently 


lo8  THE  REVELATION  OF  ST.  JOHN.  [viii.  7. 

reproduced  from  the  plagues  of  Egypt, — five,  in  fact,  six 
out  of  the  ten  exactly  corresponding, — for  we  have  the 
hail    and   fire,  reminding    us  of  the  seventh  plague  (Ex. 

9  :  24),  the  water  turned  to  blood  of  the  fa'st  plague 
(Ex.    7  :  19,  20),  the  darkness  of  the  ninth  plague  (Ex. 

10  :  21  ;  Rev.  8  :  12),  the  locusts  of  the  eighth  plague  (Ex. 
10  :  12;  Rev.  9  :  3),  and  the  infliction  of  death  of  the 
tenth  (Ex.  12  :  29;  Rev.  9  :  18).  These  trumpets  are  not 
to  be  regarded  so  much  a  recapitulation  of  the  six  seals, 
as  of  the  sixth  seal,  for  they  only  disclose  more  fully  the 
terrors  that  are  coming  upon  the  earth  in  connection  with 
the  destruction  of  Antichrist. 

In  a  vision  John  saw  the  judgments  that  followed  the 
sounding  of  the  first  trumpet  come  upon  the  earth — hail- 
stones and  balls  of  fire  fell  in  a  shower  of  blood.  Compare 
also  Joel  2  :  30.  In  Ex.  9  :  24  we  read,  "  The  Lord  sent 
thunder  and  hail,  and  fire  ran  down  unto  the  earth," — but 
nothing  is  said  of  the  blood.  The  effect  upon  the  earth 
was  also  seen  by  John.  In  Ex.  9  :  24  the  devastation 
was  wrought  by  the  hail,  but  here  fire  is  the  prevailing 
element  of  destruction.  Terrible  and  fearful  as  is  this 
first  judgment,  two-thirds  of  the  earth  and  of  the  trees 
escape,  but  all  the  green  grass  is  scorched  and  consumed. 
To  explain  this  imagery  symbolically  or  allegorically,  as 
so  many  do,  that  "  the  third  part  "  means  simply  "  a  large 
part,"  the  trees  "  the  great  ones  of  the  earth,"  the  green 
grass  "  general  prosperity,"  or  "  the  people,"  is,  as 
Duesterdieck  rightly  remarks,  "  an  undertaking  which, 
since  it  has  no  foundation  in  the  text,  can  lead  to  nothing 
but  arbitrary  guess-v/ork."  So  likewise  all  attempts  of 
the  Preterists  to  refer  it  to  events  preceding  the  destruc- 
tion of  Jerusalem,  or  of  the  Continuous  Historical  inter- 
preters to  refer  it  to  the  wars  under  Trojan  and  Hadrian 
(Bengel),  to  the  invasion   of  the  Goths  (Elliott,  Barnes, 


VIII.  8,  9-]  CHAPTER  VIII.  109 

Wordsworth),  to  the  pestilence  and  famhie  under  Decius 
and  Gallus  (Vitringa),  to  early  heresies  (Stern,  Gaertner), 
to  spiritual  famine  (Ebrard),  are  equally  unsatisfactory. 
Those  who  think  we  ought  not  to  look  for  any  historical 
fulfilment  of  these  prophecies  (like  Milligan,  Alford,  Lee, 
and  others)  are  not  agreed,  however,  what  mystical,  or 
allegorical,  or  symbolical,  or  spiritual,  or  moral  fulfilment 
is  to  be  given  to  any  one  of  these  judgments.  But  why 
attempt  to  explain  away  the  plain  significance  of  this 
trumpet  of  judgment  ?  If  the  ten  plagues  of  Egypt  were 
historical  and  were  visited  upon  the  enemies  of  God's 
people,  why  may  we  not  expect  a  repetition  of  these 
judgments  in  the  days  of  Antichrist?  And  although  we 
may  not  fully  understand  what  special  form  these  judg- 
ments may  assume,  their  reality,  the  certainty  of  their 
coming,  and  their  terribleness  are  here  clearly  disclosed. 

27.  The  Sounding  OF  the  Second  Trumpet  (viii.  8,9). 

8.  And  the  second  angel  sounded,  and  as  it  were  agreat  mountain  burn- 
ing with  fire  was  cast  into  the  sea:  and  the  third  part  of  the  sea  became 
blood. 

The  imagery  reminds  us  of  Jer.  51  :  25,  where  we  also 
read  of  "  a  burnt  mountain,"  or  volcano.  Probably  we 
may  understand  a  fiery  mass  or  meteor  falling  into  the 
sea,  causing  putrescence  and  pestilence.  In  the  first 
plague  of  Egypt  (Ex.  7:20,  21)  all  the  water  turned 
into  blood,  but  Jure  a  tliird  part  of  the  sea  becomes 
blood. 

9.  And  there  died  the  third  part  of  the  creatures  which  were  in  the  sea, 
even  they  that  had  hfe  ;  and  the  third  part  of  the  ships  was  destroyed. 

This  trumpet  is  specially  distinguished  from  the  first 
in  that  its  judgments  are  visited  on  the  sea  instead  of  on 
the  land.     Symbolical  interpreters  take  these  living  create 


I  lo  THE  RE  VELA  TION  OF  ST.  JOHN.  [viii.  lo. 

ures  to  be  **  men  living  in  the  sea  of  this  world,"  and  the 
ships  to  be  churches,  while  most  commentators  allegorize 
and  see  in  this  trumpet  the  devastation  of  war,  some  like 
the  Preterists  referring  it  to  the  distresses  of  the  Jewish- 
Roman  war  (Grotius),  others,  of  the  Historical  School,  to 
later  events  in  the  history  of  the  Roman  Empire, — no 
two  agreeing  in  the  interpretation  of  details.  But  it  is 
far  better  to  accept  the  plain  signification  of  the  text,  as 
describing  a  great  pestilence  and  the  ruin  of  many  ships, 
including  commercial  means  of  prosperity,  for  the  text 
contains  nothing  allegorical.  It  is  highly  probable  that 
\.hQSQ  first  /z£'(?  judgments  will  be  held  back  until  the  serv- 
ants of  God  in  the  days  of  Antichrist  will  be  sealed,  for 
the  command  was,  "  Hurt  not  the  earth,  neither  the 
sea,  nor  the  trees,  till  we  shall  have  sealed  the  servants 
of  God  on  their  foreheads  "  (7  :  3).  These  judgments 
therefore  bring  us  down  to  the  very  eve  of  Christ's  com- 
ing to  destroy  Antichrist,  and  still  lie  in  the  future. 

28.  The  Sounding  of  the  Third  Trumpet 
(viii.  10,  11). 

10.  And  the  third  angel  sounded,  and  there  fell  from  heaven  a  great 
star,  burning  as  a  torch,  and  it  fell  upon  the  third  part  of  the  rivers,  and 
upon  the  fountains  of  the  waters. 

One  blow  follows  another  until  finally  the  Lord  comes, 
and  as  the  judgments  of  God  are  sent  forth  they  deepen 
in  intensity.  The  first  two  judgments  affected  nature, 
and  man  only  indirectly,  but  this  third  judgment  brings 
about  the  death  of  many  men.  This  judgment  differs 
altogether  from  the  preceding.  Whether  i\\[s  great  star, 
burning  as  a  torch,  is  a  meteor,  or  comet,  we  cannot  tell  ; 
at  least  John  saw  it  in  the  form  of  2^  falling  star.  In  its 
fall  it  scattered  its  sparks,  and  the  fragments  fell  upon  a 
third  part  of  \.\\q.  fresh  water  on  the  earth. 


vrii.  II,  12.]  CHAPTER  VIII.  HI 

11.  And  the  name  of  the  star  is  called  Wormwood  :  and  the  third  part 
of  the  waters  became  wormwood ;  and  many  men  died  of  the  waters  be- 
cause they  were  made  bitter. 

The  star  is  called  Wonnivood  (Greek  absinthe),  because 
it  made  the  water  bitter  as  wormwood,  and  by  its  poison- 
ous bitterness  John  saw  that  it  brought  death  to  many 
men.  It  is  not  said  that  all  who  drank  died.  "  The  con- 
sideration that  wormwood  is  no  deadly  poison  is  not  at  all 
pertinent,  because  it  is  not  natural  wormwood  that  is  here 
treated  of  "  (DUESTERDIECK).  There  shall  come  a  time, 
when  as  a  divine  punishment  men  will  again  drink  "  of 
the  waters  of  Marah  "  (Ex.  15  :  23-25),  for  which  there  is 
no  healing,  and  in  many  cases  death  shall  result,  as  in 
the  days  of  Elisha  (2  Kings  2  :  19-21). 

Many  expositors  refer  this  trumpet  to  heresies  (Bede, 
Williams,  Wordsworth,  Stern,  etc.),  more  definitely  still, 
Pelagius  (de  Lyra),  Origen  (Luther),  Arius  (Bengel,  Vit- 
ringa,  etc.) ;  others,  as  the  Preterists,  refer  it  to  events 
contemporaneous  with  John  ;  still  others,  as  the  Histori- 
cal School,  see  in  it  events  affecting  the  history  of  the 
Roman  Empire,  as  the  invasion  of  the  barbarians,  Attila, 
the  scourge  of  God  (Elliott,  Keith,  etc.),  or  the  Vandals 
(Isaac  Newton),  etc.  All  this  only  proves  how  arbitrary 
these  methods  of  interpretation  are,  and  how  hopeless  to 
solve  the  problem  of  the  Apocalypse  from  their  stand- 
point. 

29.  The  Sounding  of  the  Fourth  Trumpet 
(viii.  12). 

12.  And  the  fourth  angel  sounded,  and  the  third  part  of  the  sun  was 
smitten,  and  the  third  part  of  the  moon,  and  the  third  part  of  the  stars  ; 
that  the  third  part  of  them  should  be  darkened,  and  the  day  should  not 
shine  for  the  third  part  of  it,  and  the  night  in  like  manner. 

This   fourth   trumpet  brings    us   to    the  disturbances 


IIS  THE  REVELA  TION  OF  ST.  fOHN.  [viii.  13. 

which  shall  take  place  in  the  heavenly  bodies,  parallel  to 
Matt.  24  :  29,  and  to  the  sixth  seal  (6  :  12,  13).  This 
miraculous  eclipse  of  the  sun,  moon,  and  stars  is  a  sign 
of  the  coming  day  of  judgment  (Amos  8  :  9).  This 
plague  is  in  many  respects  of  the  same  character  as  the 
ninth  plague  of  Egypt  (Ex.  10:21).  For  the  third  of 
the  day  the  sun  shall  not  shine,  and  for  the  third  of  the 
night  neither  moon  nor  stars.  Symbolical  interpreters 
refer  this  fourth  trumpet  either  to  political  confusion  or 
to  the  obscuring  of  spiritual  truth,  as  the  heresy  of 
Eutyches  (de  Lyra),  Islam  (Stern),  Novatus  (Luther), 
etc.     Others  refer  it  to  the  incursions  of  the  nations. 

30.  Introduction  to  the  Three  Woe-Trumpets 
(viii.  13). 

13.  And  I  saw,  and  I  heard  an  eagle,  flying  in  mid  heaven,  saying  with  a 
great  voice,  Woe,  woe,  woe,  for  them  that  dwell  on  the  earth,  by  reason  of 
the  other  voices  of  the  trumpet  of  the  three  angels,  who  are  yet  to  sound. 

John  saw  an  eagle  flying  in  that  part  of  the  sky  where 
the  sun  is  at  noon,  in  mid-heaven,  that  it  might  be  seen, 
and  its  far-sounding,  menacing  cry  might  be  heard,  by 
all.  It  is  best,  as  in  Deut.  28  :  49  ;  Hos.  8:1;  Hab.  i  :  8, 
to  regard  the  eagle  as  a  symbol  of  judgment  "  that  hast- 
eth  to  devour  "  (Hab.  i  :  8).  Its  piercing  cry  proclaims 
the  greatness  of  the  three  woes  that  are  yet  to  come 
upon  the  world,  which  are  now  to  be  announced  more 
fully  by  the  last  three  trumpets.  We  need  not  ask  who 
or  what  this  eagle  signifies.  This  episode  in  the  main 
vision  only  calls  attention  to  the  greatness  of  the  woes 
that  are  yet  to  come.  The  Preterists  see  in  it  the  eagle 
of  the  Roman  legions  (Herder,  Boehmer,  etc.);  Williams 
sees  in  it  St.  John  himself;  Wordsworth,  a  special  mes- 
senger,  probably    Christ    Himself;  Elliott    (as  Joachim 


VIII.  13.]  CHAPTER  VTII.  113 

formerly)  thinks  the  eagle  to  be  Pope  Gregory  the  Great 
protesting  against  the  title  universal  Bishop.  Is  it  a 
wonder  that  men  regard  the  Apocalypse  an  enigma  with 
such  interpreters  as  guides  ?  (See  Excursus  IV.  on 
the  First  Four  Trumpets^ 


CHAPTER  IX. 

31.  The  Sounding  of  the  Fifth  Trumpet,  or 
THE  First  Woe  (ix.  1-12). 

I.     And  the  fifth  angel  sounded,  and   I  saw  a  star  from  heaven  fallen 
unto  the  earth ;  and  there  was  given  to  him  the  key  of  the  pit  of  the  abyss. 

This  star,  not  falling,  but  having  already  fallen  out  of 
heaven  unto  the  earth,  to  whom  the  key  of  the  pit  of 
the  abyss  was  given  in  order  that  he  might  bring  an  in- 
fernal plague  upon  those  who  "  have  not  the  seal  of  God 
on  their  foreheads '"  (9  :  4),  is  not  to  be  regarded  as  a 
good  angel  (Bengel,  Bleek,  De  Wette,  etc.),  but  accord- 
ing to  the  analogy  of  Isa.  14  :  12  ;  Luke  10  :  18  ;  Rev. 
10  :  9,  as  an  ^z^// angel  (so  Bede,  Vitringa,  Alford,  Todd, 
Duesterdieck,  and  others).  Some  indeed  take  this  angel 
to  be  Satan  himself,  and  identify  him  with  "  the  angel  of 
the  abyss"  of  9  :  ii,  but  of  this  we  have  no  hint  in  the 
text.  In  the  power  of  God  this  evil  angel  is  the  instru- 
ment of  carrying  out  God's  purpose  with  reference  to 
the  ungodly  world,  for  there  was  given  to  him  the  key  of 
the  bottomless  pit.  If  the  four  previous  judgments  were 
judicially  inflicted  by  God,  this  judgment,  though  still 
under  God's  control,  is  diabolical  in  its  origin  and  nature. 
This  abussos,  here  and  in  9  :  2,  11  ;  1 1  :  7 ;  17  :  8  ;  20  : 
1,3;  Luke  8:31,  denotes  the  present  abode  of  the  devil 
and  his  angels,  as  distinguished  from  Gehenna,  the  lake  of 
fire  and  brimstone  (Rev.  20  :  10),  which  will  be  their 
abode  after  the  final  judgment  of  all  things.  It  is 
114 


rx.  2-4.]  CHAPTER  IX.  115 

evidently  included  in  Hades  or  Sheol,  the  present  abode  of 
all  the  souls  of  the  ungodly  dead.  (See  Excursus  II.  on 
Hades.) 

2.  And  he  opened  the  pit  of  the  abyss  ;  and  there  went  up  a  smoke  out 
of  the  pit,  as  the  smoke  of  a  great  furnace  ;  and  the  sun  and  the  air  were 
darkened  by  reason  of  the  smoke  of  the  pit. 

In  vision  it  appeared  to  John  as  if  this  abyss  was  under 
"the  earth,  having  a  shaft,  after  the  manner  of  a  well, 
leading  to  it,  and  this  well  or  pit  was  shut  down  by  a 
cover  and  locked.  The  angel  receives  the  key,  unlocks 
the  shaft  or  well  leading  down  to  the  abyss,  and  behold, 
a  smoke  like  that  of  a  great  furnace  (Gen.  19  :  28,  the 
destruction  of  Sodom  and  Gomorrah)  rushed  forth 
obscuring  the  light  of  the  sun. 

3.  And  out  of  the  smoke  came  forth  locusts  upon  the  earth  ;  and  power 
was  given  them,  as  the  scorpions  of  the  earth  have  power. 

John  sees,  under  the  covering  of  the  smoke,  and  out  of 
the  smoke,  infernal  locusts  coming  out  of  the  pit  and 
swarming  upon  the  earth,  and  they  differed  from  earthly 
locusts  in  that  God  gave  them  power  to  sting  like  earthly 
scorpions,  such  as  are  referred  to  in  Deut.  8:15.  These 
infernal  locusts  are  able  to  hurt  men,  while  common 
locusts  are  not. 

4.  And  it  was  said  unto  them  that  they  should  not  hurt  the  grass  of  the 
earth,  neither  any  green  thing,  neither  any  tree,  but  only  such  men  as  have 
not  the  seal  of  God  on  their  foreheads. 

They  are  thus  sharply  distinguished  from  all  common 
locusts  which  only  injure  the  very  things  which  these 
infernal  locusts  are  not  to  touch.  These  locusts  are  sent 
forth  as  a  plague  upon  a  special  class  of  men — those  Avho 
have  not  received  the  seal  of  God  on  their  forehead 
(7  :  3).  As  the  sealed  ones  of  7  :  3-8  evidently  are 
believers  among  the  Jews,  there  are  some  who  maintain 


Il6  THE  RE  VELA  TION  OF  ST.  JOHN.  [ix.  5-7. 

that  these  unsealed  ones  upon  whom  the  plague  falls 
must  be  unbelieving  Israel,  but  of  this  there  is  no  hint  in 
the  text.  The  plague  shall  fall  upon  all,  whether  Jews  or 
Gentiles,  who  Jiave  not  the  seal  of  God  on  their  foreheads, 
and  of  this  plague  the  saints  are  not  partakers. 

5.  And  it  was  given  them  that  they  should  not  kill  them,  but  that  they 
should  be  tormented  five  months  :  and  their  torment  was  as  the  torment  of  a 
scorpion,  when  it  striketh  a  man. 

But  God  sets  a  limit  to  the  evil  effect  of  the  stings  of 
the  infernal  locusts  (9  :  10),  for  their  sting  does  not  in- 
flict death,  but  instead  brings  with  it  great  bodily  tor- 
ment, as  when  men  are  stung  by  scorpions.  For  five 
long  months  the  dreadful  sufferings  upon  the  unsealed 
will  continue. 

6.  And  in  those  days  men  shall  seek  death,  and  shall  in  no  wise  find  it ; 
and  they  shall  desire  to  die,  and  death  fleeth  from  them. 

As  the  vision  represents  prophetically  what  shall  come 
to  pass  in  the  days  of  Antichrist,  so  John  in  this  verse  in 
plain  prophecy  describes  the  terrible  effect  of  the  plague. 
Their  longing  to  die  arises  from  the  excruciating  pain  of 
the  sting  of  the  infernal  locusts.  Compare  Jer.  8  :  3, 
"  and  death  shall  be  chosen  rather  than  life  by  all  the 
residue  that  remain  of  this  evil  family."  "A  terrible 
counterpart  to  the  desire  of  the  Apostle  springing  from 
the  hohest  hope  (Phil,  i  :  23)  "  (DUESTERDIECK). 

7.  And  the  shapes  (Gr.  likenesses)  of  the  locusts  were  like  unto  horses 
prepared  for  war;  and  upon  their  heads  as  it  were  crowns  like  unto  gold, 
and  their  faces  were  as  men's  faces. 

We  have  now  a  description  of  the  appearance  of  these 
infernal  locusts.  This  resemblance  of  locusts  to  horses 
(Joel  2  :  4)  has  often  been  noticed  by  travellers.  Espe- 
cially is  this  true  when  the  horse  is  equipped  for  war. 
Crowns  like  unto  gold.  Alford  :  "Just  as  the  wings 
of  some  of  the  beetle  tribe  might   be  said  to   blaze  with 


IX.  8-n.]  CHAPTER  IX.  117 

gold  and  gems."  As  men's  faces.  Even  the  common 
locust  has  a  distant  resemblance  to  the  human  counte- 
nance, but  these  demoniacal  locusts  bear  this  resemblance 
in  a  still  more  remarkable  manner. 

8.  And  they  had  hair  as  the  hair  of  women,  and  their  teeth  were  as  the 
teeth  of  lions. 

An  Arabic  proverb  compares  the  antennae  of  locusts 
to  the  hair  of  women.  Whether  these  miraculous  locusts 
had  antennae  like  the  natural  locusts,  or  whether  this 
hair  was  attached  to  the  other  parts  of  the  body,  we  can- 
not tell.  Joel  (i  :  6)  already  uses  the  same  image  of  the 
natural  locusts. 

9.  And  they  had  breastplates,  as  it  were  breastplates  of  iron ;  and  the 
sound  of  their  wings  was  as  the  sound  of  chariots,  of  many  horses  rushing 
to  war. 

The  thorax  of  these  infernal  locusts  is  stronger  than 
that  of  the  natural  locusts,  for  it  is  as  if  of  iron.  These 
demoniacal  locusts  have  wings  as  natural  locusts,  and 
the  noise  of  their  wings  is  like  the  sound  produced  by 
the  whirling  of  many  chariot-wheels  and  the  noise  of  the 
hoofs  of  swift  horses,  all  rushing  headlong  to  war  (Joel 
2  :  5).  It  is  said  that  natural  locusts  in  their  flight  make 
a  most  fearful  noise. 

10.  And  they  have  tails  like  unto  scorpions,  and  stings  ;  and  in  their 
tails  is  their  power  to  hurt  men  five  months. 

The  special  difference  between  the  demoniacal  locusts 
and  natural  locusts  is  here  stated.  They  have  tails  like 
scorpions  and  have  the  power  to  sting,  which  natural 
locusts  do  not  have,  and  it  is  this  sting,  not  their  bite, 
which  causes  such  great  torment  for  five  months 
(9  :  5,  6). 

11.  They  have  over  them  as  king  the  angel  of  the  abyss:  his  name  in 
Hebrew  is  Abaddon,  and  in  the  Greek  tongue  he  hath  the  name  Apollyon 
(that  is.  Destroyer). 


I  r8  THE  RE  VELA  TION  OF  ST.  JOHN.  [ix.  12. 

These  infernal  locusts  differ  also  from  the  natural  locusts 
in  having  a  king,  because  these  latter  "have  no  king" 
(Prov.  30  :  27).  This  angel  of  t lie  abyss  is  not  to  be  iden- 
tified with  Satan,  but  is  rather  a  chief  among  Satan's 
angels,  serving  under  him,  and  who  is  here  distinctly 
mentioned  as  the  king  of  the  locusts  rising  from  the  abyss. 
Some  regard  him  in  a  special  way  as  the  overseer  of  the 
abyss  (Bengel,  Ewald,  De  Wette,  Duesterdieck).  His 
name  is  given  as  Abaddon.  This  is  a  Hebrew  word 
meaning  destruction.  In  Job  26  :  6  it  is  conceived  of  as 
part  of  Sheol,  and  in  Job  28  :  22  it  is  coupled  with  death, 
just  as  Death  and  Hades  are  in  Rev.  6:8.  It  is  espe- 
cially regarded  as  a  place  of  punishment  for  the  wicked 
("a  fire  that  consumeth  unto  Abaddon,"  Job  31  :  12) 
(Ps.  88  :  11);  "  Sheol  and  Abaddon  are  before  the  Lord  " 
(Prov.  15  :  11),  and  "  are  never  satisfied  "  (Prov.  27  :  20). 
We  may  safely  identify  it  with  the  abyss  of  the  N.  T., 
and  just  as  Hades  of  the  N.  T.  corresponds  to  Sheol  of 
the  O.  T.,  so  Abaddon  of  the  O.  T.  and  the  abyss  of  the 
N.  T.  are  regarded  as  that  special  place  in  Sheol  or 
Hades  where  the  devil  and  his  angels  and  all  demoniacal 
power  have  their  sway.  The  angel  of  the  abyss,  the  king 
of  these  infernal  locusts,  very  appropriately  therefore 
bears  the  name  Abaddon.  The  Greek  equivalent  for 
Abaddon  or  Destroyer  is  Apollyon. 

12.     The  first  Woe  is  past;  behold,  there  come  yet  two  Woes  hereafter. 

These  are  the  words  of  John,  who  thus  tersely  con- 
cludes the  first  woe,  and  strikingly  calls  attention  to  the 
two  that  are  yet  to  follow. 

As  to  the  significance  of  this  fifth  trumpet  there  is  no 
reason  why  we  should  depart  from  its  plain  meaning. 
This  first  woe- as  a  terrible  judgment  will  fall  upon  the 
ungodly  immediately  preceding  the  Second  Advent  of 
our  Lord,  and    still  lies  in  the  future.     DUESTERDIECK 


IX.  12.]  CHAPTER  IX.  119 

remarks  :  "  He  who,  like  Hebart  {Die  ziveite  sicJitbare 
Ziikiinft  Christi,  Erlangen,  1850),  looks  for  the  literal  ful- 
filment of  all  these  visions,  expecting,  for  instance,  the 
actual  appearance  of  the  /^«^j-/5- described  in  9  :  i-ii,  cer- 
tainly does  more  justice  to  the  text  than  any  allegorist." 
Hebart  himself  says  (quoted  by  Lange) :  "  The  fact  that 
such  creatures  have  never  yet  been  seen  should  not  make 
us  conclude  that  they  never  can  or  never  will  come.  In 
the  last  times  many  things,  till  then  unheard  of,  shall 
come  to  pass — much  thitherto  unseen  shall  greet  mortal 
vision." 

Synopsis  of  Interpretation.  AlfORD  very  properly  re- 
marks :  "  There  is  an  endless  Babel  of  allegorical  and  his- 
torical interpretation  of  these  locusts  front  tJie  pit.  The 
most  that  we  can  say  of  their  import  is,  that  they  belong 
to  a  series  of  judgments  on  tlie  ungodly  which  will  imme- 
diately precede  the  second  advent  of  our  Lord  :  that  the 
various  and  mysterious  particulars  of  the  vision  will  no 
doubt  clear  themselves  up  to  the  Church  of  God,  when 
the  time  of  its  fulfilment  arrives  ;  but  that  no  such  clear- 
ing up  has  yet  taken  place,  a  very  few  hours  of  research 
among  histories  of  apocalyptic  interpretation  will  serve  to 
convince  any  reader  who  is  not  himself  the  servant  of  a 
preconceived  system." 

I.  The  Preterists. — The  fallen  star  of  9  :  i  is  "  the 
demon  Nero "  (Volkmar) :  the  locusts  are  the  Roman 
wars  in  Judea  (Grotius,  Wetstein,  Herder,  etc.). 

n.  The  Continuous  Historical  School.' — (i)  In  general 
Mohammed  and  the  ravages  of  Mohammedanism,  So 
Mede,  Elliott,  Barnes,  Wordsworth,  Isaac  Newton,  Bishop 
Newton,  Daubuz,  Keith,  Faber,  Williams,  Doddridge, 
Frere,  Scott,  etc.  (2)  Heretics  (Bede  and  many  others), 
Roman  Catholics  as  well  as  Protestants,  each  one  apply- 
ing the  prophecy  to  the  heretics  of  his  own   day.     The 


I20  THE  REVELATION  OF  ST.  JOHN.  [ix.  12. 

Roman  Catholic  writers  (Bellarmine)  see  in  the  locusts 
Luther  and  the  Protestants,  while  the  Protestant  writers 
(Ussher,  Forbes,  etc.)  apply  the  prophecy  to  the  Pope, 
the  monks,  and  the  inquisition.  Stern  sees  in  the  fifth 
trumpet  all  kinds  of  heresy,  from  the  end  of  the  fourth 
century,  including  the  Pantheists  of  our  own  day. 

III.  The  Futurists. — Some  think  that  these  locusts 
symbolize  evil  spirits,  their  appearance  being  still  in  the 
future  (the  ancient  opinion)  ;  others  think  that  literal 
locusts  are  intended  (De  Burgh,  etc.).  The  torment  is  to 
continue  five  literal  months  (Todd,  etc.).  Fausset  re- 
marks:  "  I  agree  with  Alford,  De  Burgh,  etc.,  that  these 
locusts  from  the  abyss  refer  to  judgments  about  to  fall  on 
the  ungodly  immediately  before  Christ's  second  advent. 
None  of  the  interpretations  which  regard  them  as  past 
are  satisfactory.  Joel  i  :  2-7;  2  :  i-ii,  is  strictly 
parellel,  and  expressly  refers  (2  :  11)  to  the  day  of  the  Lord 
great  and  very  terrible ;  Joel  2  :  10  gives  the  portents 
accompanying  the  day  of  the  Lord's  coming,  tJie  earth 
quaking,  the  heavens  trembling,  the  sun,  moon,  and  stars 
wit Jidr awing  their  sJiining ;  Joel  2  :  18,  31,  32,  also  point 
to  the  immediately  succeeding  deliverance  of  Jerusalem. 
.  .  .  De  Burgh  confines  the  locust-judgment  to  the 
Israelite  land,  even  as  the  sealed  in  Rev.  vii.  are  Israel- 
ites. ...  I  incline  to  agree  with  him." 

IV.  The  Spiritual  System. — This  is  best  represented 
by  Milligan,  whose  summary  we  give  :  "  All  application  to 
the  host  of  the  Mohammedans  may  be  at  once  dismissed. 
The  woe  falls  upon  the  whole  world,  not  merely  upon  a 
part  of  it,  and  it  is  not  permitted  to  affect  the  Redeemed 
Church.  At  the  same  time  it  cannot  find  its  fulfilment 
in  mere  war,  or  in  the  calamities  which  war  brings.  The 
woe  is  obviously  spiritual." 


ix.  13,  i4-]  chapter  ix.  121 

32,  The  Sounding  of  the  Sixth  Trumpet  or  the 
Second  Woe  (ix.  13-21). 

13.  And  the  sixth  angel  sounded,  and  I  heard  a  voice  from  the  horns  of 
the  golden  altar  which  is  before  God. 

This  voice  John  heard  coming  from  between  the  four 
horns  of  the  golden  altar  already  previously  mentioned 
(see  notes  on  8  :  3  ;  6:9).  Alford  :  "  The  voice  prob- 
ably proceeded  from  the  altar  itself,  represented  as 
uttering  the  cry  of  vengeance  for  the  blood  shed  on  it  ; 
compare  6  :  9,  with  which  cry  of  the  martyred  saints  the 
whole  series  of  retributive  judgments  is  connected." 

14.  One  saying  to  the  sixth  angel,  which  had  the  trumpet,  Loose  the 
four  angels  which  are  bound  at  the  great  river  Euphrates. 

Alford  calls  attention  to  the  fact  that  this  whole 
imagery  has  been  the  cross  of  interpreters,  and  ventures 
to  point  out "  amidst  the  surging  tumult  of  controversy  " 
three  points  of  "  apparent  refuge  to  which  we  must  not 
betake  ourselves."  (i)  We  are  not  to  identify  these  angels 
with  the  four  angels  spoken  of  in  7  :  1-3,  as  Bede,  Elliott, 
and  others  do.  Certainly  not,  for  their  mission  and 
locality  is  totally  distinct.  (2)  We  need  not  decide  whether 
there  are  good  or  bad  angels.  But  Bossuet,  Hengsten- 
berg,  Wordsworth,  and  others  maintain  that  they  are 
good  angels,  and  some  of  the  early  commentators  even 
go  so  far  as  to  suggest  that  their  names  were  Michael, 
Gabriel,  Uriel,  and  Raphael.  On  the  other  hand,  it  is 
far  better  to  regard  these  as  evil  angels,  chiefs  among 
Satan's  angels,  who  in  the  power  of  God  are  compelled 
to  carry  out  His  purposes  in  the  punishment  of  the  un- 
godly world.  This  is  seen  from  the  fact  that  they  zuere 
bound  ■A.wA'CtizX  they  lead  forthwith  them  an  innumerable 
infernal  army,  that  has  its  origin  in  the  abyss,  for  they 
bring  with  them  "  fire  and  smoke  and  brimstone  "  (9  :  17, 


122  THE  REVELATION  OF  ST.  JOHN.  [ix.  15. 

18).  So  in  general,  Bede,  Bengel,  Ebrard,  Ewald,  Stern, 
Stuart,  Williams,  Duesterdieck,  and  others.  (3)  There  is 
nothing  in  the  text  to  prevent  "  the  great  river  Eu- 
phrates "  from  being  taken  in  a  literal  sense.  At  least  John 
in  his  vision  sees  these  four  angels  standing  bound  at  the 
great  river  Euphrates,  whence  all  the  chastisements  on 
Israel  have  always  come.  ToDD  calls  our  attention  to 
the  fact  that  "  it  was  the  almost  universal  opinion  of  the 
ancients  that  Antichrist  shall  arise  from  this  region,"  and 
he  himself  thinks  that  the  region  of  the  Euphrates  shall 
hereafter  become  the  scene  of  the  last  great  struggle 
between  the  Prince  of  this  world  and  the  people  of  God. 
The  Pretcrists  either  understand  the  Euphrates  literally 
as  the  frontier  of  the  Roman  Empire  (Grotius,  Ewald, 
Renan,  etc.),  or  as  referring  to  the  Tiber,  because  Babylon 
is  Rome  (14  :  8)  (VVetstein,  Hammond,  and  others). 
Most  of  the  Historical  School  also  take  the  Euphrates 
literally,  referring  this  trumpet  to  the  invasions  of  the 
Tartars  and  Turks,  who  dwelt  beyond  the  Euphrates. 
So  in  general  Mede,  Vitringa,  Elliott,  Daubuz,  Faber, 
Forbes,  Isaac  Newton,  Bishop  Newton,  Keith,  Doddridge, 
and  others.  But  this  judgment  lies  in  the  future  instead 
of  in  the  past,  and  it  is  highly  probable  that  we  have 
come  to  the  days  of  the  beginning  of  Antichrist. 

15.  And  the  four  angels  were  loosed,  which  had  been  prepared  for  the 
hour  and  day  and  month  and  year,  that  they  should  kill  the  third  part  of 
men. 

These  four  angels  have  been  appointed  of  God  to 
carry  out  His  purpose  of  punishment  upon  the  ungodly 
world,  and  at  a  certain  appointed  time — the  very  hour 
determined  upon— it  shall  begin.  One  third  part  of  the 
ungodly  shall  perish,  in  the  same  proportion  as  the 
creatures,  trees,  and  sliips  in  8  :  7,  9,  1 1,  12  suffer.  To 
give  a  synopsis  of  the  surprising  chronological  calcula- 


IX.  i6,  17.]  CHAPTER  IX.  123 

tions  which  have  been  based   upon   this    verse  by   the 
Historical  interpreters  would  not  be  very  edifying. 

16.     And  the  number  of  the  armies  of  the  horsemen  was  twice  ten  thou- 
sand times  ten  thousand;  I  heard  the  number  of  them. 

Compare  Ps.  68  :  17,  "the  chariots  of  God  are  twenty 
thousand,  even  thousands  upon  thousands."  We  are 
not  to  be  surprised  at  the  vastness  of  their  armies,  two 
hundred  miUions,  for  John  himself  heard  the  number  of 
them.  LeE:  "  Two  armies  are  described  in  the  Apoca- 
lypse :  (i)  that  which  is  described  here  and  in  16  :  14,  16  ; 
20  :  8,  and  of  which  the  aspect  has  been  foreshown  in 
Ezek.  38  :  4,  15  ;  and  (2)  in  opposition  to  this  host,  the 
Armies  of  Heaven  of  which  we  read  in  19  :  14."  JACOBS 
(in  Duesterdieck)  calls  attention  to  the  fact  that  Beck 
would  interpret  this  immense  number  of  a  future  literal 
army,  explaining  it  by  a  universal  war  involving  all  races 
of  men,  analogous  to  the  migrations  of  nations,  the  first 
appearance  of  Mohammedanism,  the  Crusades,  and  illus- 
trating its  probability  by  referring  to  the  now  estimated 
one  thousand  millions  of  the  earth's  inhabitants.  But 
FauSSET  more  correctly  than  Beck  remarks:  "  The  hosts 
here  are  evidently,  from  their  number  and  their  appear- 
ance (9  :  17),  not  merely  human  hosts,  but  probably  in- 
fernal, though  constrained  to  work  out  God's  will." 
This  whole  vision  undoubtedly  belongs  to  the  period  in 
connection  with  the  manifestation  of  Antichrist. 

17.  And  thus  I  saw  the  horses  in  the  vision,  and  them  that  sat  on  them, 
having  breastplates  flJ  of  fire  and  of  hyacinth  and  of  brimstone:  and  the 
heads  of  the  horses  are  as  the  heads  of  lions :  and  out  of  their  mouths  pro- 
ceedeth  fire  and  smoke  and  brimstone. 

John  now  describes  more  particularly  the  horses  and 
their  riders  as  he  beheld  them  in  his  vision.  It  is  best 
to  refer  the  breastplates  to  both  horses  and  riders,  and 
their  breastplates  were  of  three  colors.     One  part  of  the 


124  "^^^  REVELATION  OF  ST.  JOHN.  [ix.  i8,  19. 

host  was  covered  with  breastplates  red  like  fire,  another 
part  with  those  of  a  dark  red  or  bluish  red  like  hyacinth, 
and  the  rest  with  those  of  a  light  yellow,  such  a  color  as 
would  naturally  be  produced  by  the  fumes  of  brimstone, 
— corresponding  to  the  fire,  smoke,  and  brimstone  com- 
ing forth  from  the  mouths  of  the  horses.  These  horses 
had  a  monstrous  appearance,  for  their  heads  were  as 
the  heads  of  lions,  possibly  "  in  the  size  of  the  mouths  and 
the  length  of  the  manes"  (DUESTERDIECK). 

18.  By  these  three  plagues  was  the  third  part  of  men  killed,  by  the  fire 
and  the  smoke  and  the  brimstone,  which  proceeded  out  of  their  mouths. 

The  fire  and  the  smoke  and  the  brimstone  are  here 
expressly  designated  as  three  plagues  whereby  these 
armies  are  to  kill  one  third  of  all  the  ungodly. 

19.  For  the  power  of  the  horses  is  in  their  mouth,  and  in  their  tails;  for 
their  tails  are  like  unto  serpents,  and  have  heads  ;  and  with  them  they  do 
hurt. 

The  power  of  the  horses  lies  in  their  mouth,  because 
out  of  the  mouth  proceed  these  plagues  which  kill  one 
third  part  of  men.  But  these  horses  also  inflicted  great 
pain  with  their  tails,  for  these  ended  in  the  heads  of  ser- 
pents, and  with  them  they  did  bite,  and  brought  much 
suffering  upon  mankind,  just  as  the  locusts  tormented 
men  with  their  scorpion  bites  (9  :  5).  That  all  this  ima- 
gery describes  a  judgment  of  plagues  coming  upon  the 
earth  in  connection  with  the  days  of  Antichrist  is  plainly 
evident,  but  to  attempt  to  set  forth  the  exact  character 
of  these  plagues  would  be  the  height  of  presumption,  for 
no  one  knows.  According  to  the  analogy  of  14  :  10  ; 
19  :  20;  21  :  8,  the  fire,  smoke,  and  brimstone  give  evi- 
dence of  the  infernal  character  of  the  plagues.  The  Pre- 
terists,  as  a  rule,  refer  the  whole  vision  to  events  con- 
nected with  the  destruction  of  Jerusalem,  while  the 
Historical  ixxicv'pvettxs,  see  in  it  events  which  took  place 


IX.  20.]  CHAPTER  IX.  125 

in  connection  with  the  inroads  of  the  Turks  and  Saracens. 
Luther,  Calovius,  and  others  have  specially  in  view  the 
erroneous  doctrine  of  the  Turks, — Calovius  sees  the 
Koran  proceeding  from  the  mouths  of  the  horses.  Elliott 
sees  in  these  tails  of  the  horses  the  horsetails  borne  as 
symbols  of  authority  by  the  Turkish  Pashas,  of  which 
view  Alford  tersely  says:  "I  will  venture  to  say,  that 
a  more  self-condemnatory  interpretation  was  never 
broached."  In  fact,  the  variety  of  interpretation  is  end- 
less, and  all  equally  unsatisfactor)^. 

The  remarks  of  TODD,  who  represents  the  Futurists, 
are  suggestive :  "  It  must  be  observed  that  the  four 
angels  are  said  to  have  been  bound  at  or  in  the  river 
Euphrates,  and  we  are  therefore  probably  to  look  to  that 
region  as  the  scene  of  this  great  judgment ;  inasmuch  as 
the  prophecy  seems  distinctly  to  assert  that  from  thence 
shall  issue  the  great  multitude  of  horsemen  who  are  to 
be  the  instruments  of  the  predicted  massacre,  wherein 
the  third  part  of  men  shall  be  slain.  This  conclusion  is 
in  exact  conformity  with  the  inferences  to  which  we 
were  led  from  a  consideration  of  the  prophecies  of  Daniel, 
namely,  that  the  countries  in  the  region  of  the  Euphrates, 
once  the  seat  of  such  mighty  empires,  are  destined  at 
some  future  period  to  recover  their  political  power,  and 
to  become  the  scene  of  the  last  great  struggle  between 
the  princes  of  the  world  and  the  people  of  God." 

20.  And  the  rest  of  mankind,  which  were  not  killed  with  these  plagues, 
repented  not  of  the  works  of  their  hands,  that  they  should  not  worship 
devils  (Gr.  demons),  and  the  idols  of  gold,  and  of  silver,  and  of  brass,  and  of 
stone,  and  of  wood  ;  which  can  neither  see,  nor  hear,  nor  walk. 

That  this  judgment  of  plagues  fell  only  on  the  ungodly, 
and  aimed  at  their  repentance,  is  clearly  indicated  by  this 
verse.  But  man  in  those  antichristian  days  will  not 
accept  the  loving  forbearance  of  God  (2  Pet.  3  :  9),  but 


1 2 6  THE  RE  VELA  TTON  OF  ST.  JOHN.  [ix.  21. 

continue  in  their  old  sins,  which  are  more  particularly 
described  as  demon-worship  and  idolatry,  for  "  the 
Spirit  saith  expressly,  that  in  later  times  some  shall  fall 
away  from  the  faith,  giving  heed  to  seducing  spirits  and 
doctrines  of  demons"  (i  Tim.  4  :  i).  The  sins  are  the 
same  as  those  against  which  Israel  was  warned  and  into 
which  Israel  fell  (Deut.  4  :  28  ;  Ps.  106:  34-40;  Acts 
7:41).  Which  neither  see.  Compare  Ps.  115  :  4-7; 
135  '•  15-17  ;   I  Cor.  10  :  19,  20. 

21.  And  they  repented  not  of  their  murders,  nor  of  their  sorceries,  nor  of 
their  fornication,  nor  of  their  thefts. 

We  have  here  a  characterization  of  the  terrible  state 
of  society  in  the  times  immediately  preceding  the  mani- 
festation of  Antichrist.  LUTHARDT  remarks  :  "  These 
are  the  chief  sins  of  heathenism.  Such  moral  corruption 
will  occur  at  the  end,  in  spite  of  advanced  culture  ;  for 
culture  of  itself  does  not  promote  morality,  but,  as 
history  teaches,  may  be  employed  as  well  in  the  service 
of  ungodliness  and  immorality."  On  \.\\q.  \v ox 6.  fornica- 
tion Bengel  comments:  "Other  crimes  are  committed 
by  men  at  intervals  ;  fornication  alone  is  perpetual  with 
those  who  are  lacking  purity  of  heart." 


CHAPTER  X. 

33.  The  Vision  of  the  Little  Book  (x.  i-ii). 

The  sixth  trumpet  has  sounded  which  brought  with  it 
the  destruction  of  a  third  part  of  the  ungodly  by  the 
demoniacal  armies  from  the  East,  but  before  the  seventh 
is  heralded  with  its  accompanying  woe  (11  :  14),  there  is 
an  interval  consisting  of  two  episodes,  the  vision  of  the 
Little  Book  (10  :  i-n)  and  the  measuring  of  the  Temple 
(11  :  1-13),  similar  to  what  occurs  between  the  opening 
of  the  sixth  and  seventh  seals  (7:1-8;  7  :  9-1 7)-  The 
events  indicated  by  these  episodes  are  closely  connected 
with  the  events  signified  by  the  sixth  trumpet,  for  it  is 
not  until  their  close  that  the  proclamation  is  made  : 
•*  The  second  woe  is  past :  behold,  the  third  woe  cometh 
quickly"  (ll  :  14). 

I.  And  I  saw  another  strong  angel  coming  down  out  of  heaven,  arrayed 
with  a  cloud ;  and  the  rainbow  was  upon  his  head,  and  his  face  was  as  the 
sun,  and  his  feet  as  pillars  of  fire. 

This  strong  angel  {another  in  contrast  with  the  one 
spoken  of  in  5  :  2)  is  not  to  be  identified  with  Christ  Him- 
self.  Lange  :  "  This  angel,  in  the  might  and  victorious 
confidence  of  his  appearance,  reminds  us  of  the  archangel 
Michael."  There  is  a  general  unanimity  among  commen- 
tators that  the  r^«^  characterizes  the  angel  as  a  messenger 
of  divine  judgment,  tJie  rainbow  indicating  the  sign  of 
God's  covenant  of  mercy,  his  face  shining  as  the  sun  the 

divine  glory  with  which  he  was  invested,  and  his  feet  as 

127 


128  THE  RE  VELA  TION  OF  ST.  JOHN'.  [x.  2-4. 

pillars  of  fire  \nt\n\dii'n\g  the  fire  of  judgment.  Alford  : 
"  The  symbols  with  which  this  angel  is  accompanied,  as 
those  which  surrounded  the  throne  of  God  in  4:2,  3, 
betoken  judgment  tempered  with  mercy." 

2.  And  he  had  m  his  hand  a  Uttle  book  open :  and  he  set  his  right  foot 
upon  the  sea,  and  his  left  upon  the  earth. 

This  book  was  in  the  angel's  left  hand  (10  :  5),  and  in 
comparison  with  the  book  of  5  :  2  was  a  little  book,  for  it 
contained  but  a  small  portion  of  God's  purposes,  and  it 
was  open,  for  God  was  ready  to  disclose  its  contents.  The 
fact  that  the  angel  stands  zuith  his  right  foot  upon  the  sea, 
and  his  left  upon  the  earth,  indicates  that  God's  power, 
whose  messenger  he  is,  extends  in  judgment  over  the 
whole  earth. 

3.  And  he  cried  with  a  great  voice,  as  a  lion  roareth  :  and  when  he 
cried,  the  seven  thunders  uttered  their  voices. 

We  have  a  right  to  infer  that  this  outcry  of  the  angel 
was  of  a  threatening  character,  but  the  nature  of  its  con- 
tents we  do  not  know.  Bengel  would  refer  the  cry  to 
the  contents  of  10  :  6,  That  the  seven  thunders  brought 
to  the  ears  of  John  some  intelligible  revelations  may  be 
clearly  inferred  from  the  next  verse. 

4.  And  when  the  seven  thunders  uttered  their  voices,  I  was  about  to 
write:  and  I  heard  a  voice  from  heaven  .saying,  Seal  up  the  things  which 
the  seven  thunders  uttered,  and  write  them  not. 

The  remarks  of  Alford  are  very  suggestive  :  "  Many 
speculations  have  been  raised  as  to  the  purport  of  the 
utterances  of  the  seven  thunders,  and  the  reason  for  con- 
cealing them.  From  the  very  nature  of  the  case,  these 
must  be  utterly  in  vain.  ...  It  is  matter  of  surprise  and 
grief  therefore,  when  we  find  historical  interpreters  of  our 
day  explaining  them  of  the  papal  anathemas  of  the  time 
of  the  Reformation.  .  .  .  Thus  much  we  may  infer ;  from 


X.  s,  6.]  CHAPTER  X.  129 

the  very  character  of  thunder, — that  the  utterances  were 
of  fearful  import :  from  the  place  which  they  hold,  that 
they  related  to  the  church :  from  the  command  to  con- 
ceal them,  first,  encouragement,  that  God  in  His  tender 
mercy  to  His  own  does  not  reveal  all  His  terrors: 
secondly,  godly  fear,  seeing  that  the  arrows  of  His  quiver 
are  not  exhausted,  but  besides  things  expressly  foretold, 
there  are  more  behind  not  revealed  to  us."  Hofmann 
imagines  that  the  seven  thunders  disclosed  the  blessed 
mystery  of  the  new  world  ;  Vitringa  sees  in  them  the 
seven  crusades ;  others,  seven  future  acts  of  God ;  or, 
seven  terrible  judgments  on  the  persecutors  of  the 
Church. 

5.  And  the  angel  which  I  saw  standing  upon  the  sea  and  upon  the  earth 
lifted  up  his  right  hand  to  heaven. 

He  does  not  lift  up  both  hands  as  the  angel  in  Dan. 
12  :  7,  because  the  little  book  lay  open  on  his  left  (10  :  2). 
To  lift  up  the  hand  toward  heaven,  as  God's  dwelling 
place,  was  customary  in  taking  a  solemn  oath  (Gen. 
14  :  22  ;  Ex.  6:8;  Num.  14  :  30). 

6.  And  svvare  by  him  that  liveth  for  ever  and  ever  (Gr.  unto  the  ages  of 
the  ages),  who  created  the  heaven  and  the  things  that  are  therein,  and 
the  earth  and  the  things  that  are  therein,  and  the  sea  and  the  things  that 
are  therein,  that  there  shall  be  time  (or,  delay)  no  longer. 

This  formal  designation  of  God  as  the  Creator  of  all 
things  is  appropriate,  because  the  subject  of  the  angel's 
oath,  the  consummation  of  the  mystery  of  God  (10  :  7), 
can  only  be  brought  about  by  that  Almighty  Power  who 
made  all  things  (Alford,  Duesterdieck,  Fausset,  and 
others).  There  shall  be  time  no  longer.  This  does  not 
mean  that  time  shall  end  and  eternity  begin,  but'  there  is 
evidently  an  allusion  to  the  answer  given  to  the  cry  of 
the  souls  of  the  martyrs,  "  that  they  should  re?,t  yet  for  a 
little  timcy  until  their  fellow-servants  also  and  their  breth- 
9 


130  THE  REVELATIOAT  OF  ST.  JOHN.  [x.  7,  8. 

ren,  which  should  be  killed  even  as  they  were,  should  be  ful- 
filled "(6:1 1).  Alford  correctly  remarks  :  "  This  whole 
series  of  trumpet-judgments  has  been  an  answer  to  the 
prayers  of  the  saints,  and  now  the  vengeance  is  about  to 
receive  its  entire  fulfilment :  the  appointed  delay  is  at  an 
end." 

7.  But  in  the  days  of  the  voice  of  the  seventh  angel,  when  he  is  about 
to  sound,  then  is  finished  the  mystery  of  God,  according  to  the  good  tidings 
which  he  declared  to  his  servants  the  prophets. 

The  moment  that  the  seventh  trumpet  shall  sound,  the 
mystery  shall  be  made  clear,  for  the  fulfilment  comes  in 
the  days  when  it  sounds.  This  verse  is  an  anticipation 
of  II  :  15-18.  This  finishing  of  the  mystery  of  God  is 
the  glorious  consummation  of  God's  kingdom,  when  "the 
kingdom  of  the  world  shall  have  become  the  kingdom  of 
our  Lord,  and  of  his  Christ ;  when  he  shall  reign  for 
ever  and  ever"  (11  :  15), — the  great  theme  of  all  O.  T. 
prophecy.  It  is  the  time  when  Christ  shall  enter  upon 
the  possession  of  His  rightful  inheritance  ( I  Cor.  15  :  24-28). 
These  good  tidings  God  revealed  unto  His  servants  the 
prophets  (Amos  3  :  7),  especially  to  the  prophet  Daniel, 
and  they  have  everywhere  spoken  of  Christ's  coming 
kingdom. 

There  are  many  who  maintain  that  the  days  of  the 
seventh  trumpet,  mentioned  in  this  verse,  are  identical 
with  the  three  and  a  half  times  spoken  of  in  Dan.  7  :  25  ; 
12:7,  known  as  the  times  of  Antichrist,  and  referred  to 
in  Rev.  11:2;   13  :  5,  as  "  forty  and  two  months." 

8.  And  the  voice  which  I  heard  from  heaven,  I  heard  it  again  speaking 
with  me,  and  saying,  Go,  take  the  book  which  is  open  in  the  hand  of  the 
angel  that  standeth  upon  the  sea  and  upon  the  earth. 

Bengel  suggests  that  this  voice  (10  :  4)  belonged  to 
Christ,  as  in  I  :  II.     John  is  commanded  to  go  and  take 


X.  9,  10.]  CHAPTER  X.  131 

the  little  book  out  of  the  hand  of  the  strong  angel,  who 
represented  God's  power  of  judgment  over  all  the  world. 

9.  And  I  went  unto  the  angel,  saying  unto  him  that  he  should  give  me 
the  Httle  book.  And  he  saith  unto  me,  Take  it,  and  eat  it  up;  and  it  shall 
make  thy  belly  bitter,  but  in  thy  mouth  it  shall  be  sweet  as  honey. 

It  seems  that  according  to  John's  vision  he  now  left 
heaven  to  be  near  the  angel  standing  on  earth  and  sea. 
The  significance  of  the  angel's  command  to  eat  the  book 
can  be  learnt  from  Ezek.  2  :  9 — 3  :  3,  where  Ezekiel  was 
also  commanded  to  eat  the  roll,  and  thus  received  the 
contents  of  the  prophecy  in  his  heart  (Ezek.  3  :  10),  and 
then  go  and  speak  unto  the  house  of  Israel  (Ezek.  3  :  i). 
By  eating  the  book  John  is  made  able  to  proclaim  its  con- 
tents. It  shall  make  thy  belly  bitter.  When  the  con- 
tents of  the  book  were  fully  revealed  to  him,  though  at 
the  time  of  eating  (the  time  of  the  reception  of  the  reve- 
lation) it  might  taste  siveet  as  Jioney, — as  in  the  case  of 
Ezekiel's  roll  (Ezek.  3  :  3),  who,  however,  after  eating  it 
sat  down  astonished  seven  days  in  great  bitterness 
(Ezek.  3  :  14,  15)  when  the  contents  of  the  roll  were  fully 
revealed  to  him,  that  "  there  was  written  therein  lamenta- 
tions, and  mourning,  and  woe"  (Ezek.  2  :  10). 

10.  And  I  took  the  little  book  out  of  the  angel's  hand,  and  ate  it  up; 
and  it  was  in  my  mouth  sweet  as  honey;  and  when  I  had  eaten  it,  my  belly 
was  made  bitter. 

See  notes  on  last  verse.  John  had  the  same  experience 
as  Ezekiel.  John  Gerhard:  "The  pleasure  of  the  mouth 
is  a  symbol  of  the  pleasure  which  the  godly  derive  from 
the  revelation  of  divine  mysteries  before  they  fully  per- 
ceive them.  The  bitterness  of  the  belly  is  a  symbol  of 
the  pain  which  they  derive  from  the  consideration  of  the 
persecution  to  be  described  in  the  succeeding  prophecy, 
which  Antichrist  will  exercise  against  the  Church  at  the 
end  of  the  world." 


132  THE  RE  VELA  TION  OF  S  T.  JOHN.  [x .  1 1 . 

II.  And  they  say  unto  me,  Thou  must  prophesy  again  over  (or,  concern- 
ing) many  peoples  and  nations  and  tongues  and  kings. 

They  say.  The  expression  is  very  indefinite.  Auber- 
len  remarks  that  the  third  person  plural,  as  in  Dan.  7  :  5, 
13,  refers  to  angels.  Thou  must  prophesy,  Because 
such  is  God's  will.  Again.  Not  after  his  return  from 
exile,  nor  as  referring  to  the  composition  of  John's  Gos- 
pel, but  to  proclaim  the  contents  of  the  book  which  he 
has  eaten,  and  which  evidently  is  given  in  that  part  of 
the  Apocalypse  which  begins  at  Rev.  xii.  Concerning 
many  peoples  .  .  .  lyings.  This  prophecy  is  evidently 
found  in  the  Apocalyptic  visions  beginning  with  Rev. 
xii.,  and  contained  in  the  following  chapters  of  the  book. 

Synopsis  of  Inter prctatio7i.  We  meet  in  this  chapter 
with  as  many  variations  of  interpretations  as  elsewhere. 
The  Historical  Interpreters  refer  it  either  to  the  propaga- 
tion of  Christianity  in  general  (Primasius,  Bede,  etc.),  or 
to  the  Reformation  (Elliott,  Keith,  Daubuz,  etc.).  The 
scheme  of  Elliott  reads  almost  like  a  life  of  Luther  an- 
notated with  illustrations  from  Revelation.  The  Preter- 
ists  as  a  rule  see  in  it  the  Prelude  to  the  destruction  of 
Jerusalem.  As  to  details  of  interpretation  :  (i)  The 
strong  angel.  Many  take  this  angel  to  be  Christ  (so  Bede, 
Aretas,  Mede,  Calovius,  Hengstenberg,  Wordsworth, etc.); 
others,  an  angel  (so  Stern,  Bengel,  De  Wette,  Lange, 
Duesterdieck,  Alford,  Sadler,  Boyd  Carpenter,  Simcox, 
Fausset,  and  others) ;  others,  the  Emperor  Justinian  (de 
Lyra),  or  evangelical  preachers  (older  Protestant  exposi- 
tors), or  Luther  (Daubuz),  or  the  French  Revolution 
(Cunninghame) ;  etc.  (2)  The  sea  and  earth  (verse  2). 
C.  a  Lapide  and  Alcazar  refer  this  to  the  Gentiles  and  Jews 
to  whom  the  Gospel  is  preached  ;  Bengel  sees  Europe  and 
Asia  ;  Hengstenberg,  the  sea  of  peoples,  and  the  cultivated 
earth;  Keith,  England  (sea)  and  Germany  (earth);  etc. 


X.  II.]  CHAPTER  X.  133 

(3)  There  shall  be  time  no  lo7iger  (verse  6).  Cessation  of 
time  (so  Bede,  Aretas,  CEcumenius,  Williams,  etc.);  there 
shall  be  no  longer  delay,  but  the  beginning  of  the  fulfil- 
ment has  come  (so  Calovius,  Vitringa,  C.  a  Lapide, 
Ewald,  De  Wette,  Hengstenberg,  Duesterdieck,  etc.) ; 
no  longer  a  season  of  grace  (Ebrard,  Wordsworth) ;  a 
chromis  oi  \\\\\y&diXs  (Bengel),  thus  making  the  end  of 
all  things  in  the  year  1836,  counting  from  725  A.  D.  ;  etc. 

(4)  Tlie  contents  of  the  little  book  (verse  10).  The  con- 
tents of  1 1  :  1-13,  the  fate  of  Jerusalem  (the  Preterists, 
Grotius,  Wetstein,  Ewald,  etc.) ;  the  Codex  Jnstiniamis 
(de  Lyra)  ;  the  New  Testament  (Aretas,  etc.) ;  the  Old 
Testament  (Bede) ;  judgments  on  the  degenerate  Church 
(Hengstenberg)  ;  the  special  commission  to  Luther  and 
the  preachers  of  the  Reformation  (Elliott,  etc.)  ;  what  is 
written  in  the  Apocalypse  itself,  and  that,  too,  in  the 
part  which  follows  Rev.  x.  (Grotius,  Calovius,  Vitringa, 
Bengel,  Ewald,  De  Wette,  Hengstenberg,  Fausset,  etc.) ; 
the  contents  of  Rev.  xi.  (Ebrard) ;  the  testimony  of  the 
Two  Witnesses  (De  Burgh);  summed  up  in  11  :  1-13, 
including  a  reference  to  Antichrist,  announcing  the 
conversion  of  Israel  (Godet) ;  "  the  little  roll  of  St.  John 
concerns  the  power  which  is  called  the  Little  Horn,  by 
Daniel  (7  :  8,  20),  namely,  the  spiritual  power  of  Rome  " 
(Wordsworth)  ;  etc. 

Summary.  As  has  been  expounded  in  our  notes,  we 
believe  that  this  episode  refers  to  the  future,  and  indi- 
cates that  after  the  judgments  announced  by  the  sixth 
trumpet  have  come  upon  the  ungodly  world,  the  begin- 
ning of  the  final  consummation  will  soon  come,  and  this 
little  book  contains  the  judgments  which  shall  immedi- 
ately come  upon  the  world  and  the  Church  in  connection 
with  the  times  of  tribulation  in  the  days  of  Antichrist. 
The  remarks  of  Fausset,  "the  eating  of  the  book  (10: 


134  THE  REVELATION  OF  ST.  JOHN.  x.  ii.] 

lo,  ll),  as  in  Ezekiel's  case,  marks  John's  inauguration  to 
his  prophetical  office — here  to  a  fresh  stage  of  it, — the  re- 
veaHng  of  the  things  which  befall  the  holy  city  and  the 
Church  of  God — the  subject  of  the  rest  of  the  book,"  and 
of  Lee,  "  John's  new  consecration  now  places  him  side  by 
side  with  Ezekiel,  Daniel,  and  Zechariah ;  and  points  to 
the  change  in  the  Apocalyptic  announcements  introduced 
by  Rev.  ii  :  1-14,  and  beginning  at  Rev.  12  :  i,"  cannot 
be  far  from  indicating  the  true  idea  underlying  this  whole 
chapter. 


CHAPTER  XL 

34.  The  Measuring  of  the  Temple  (xi.  i,  2). 

We  come  now  to  the  second  of  the  two  episodes 
separating  the  sixth  and  seventh  trumpets.  (See  notes 
introductory  to  the  tenth  chapter.)  John  is  commanded 
to  perform  a  symbolic  action  such  as  we  read  of  that  the 
prophets  of  the  Old  Testament  also  at  times  performed 
(Amos  7  :  7-9;  Ezek.  xl. — xliii. ;  Zech.  2  :  1-4).  It  is 
unquestionably  one  of  the  most  difficult  passages  to  ex- 
plain in  the  whole  Apocalypse.  It  seems  to  be  of  an 
anticipatory  character,  giving  us  a  general  glimpse  of  the 
events  to  occur  in  the  times  of  Antichrist,  which  are 
described  more  in  detail  in  the  visions  beginning  with 
chapter  xii.  It  is  properly  a  compendium  of  the  more 
detailed  prophecies  which  follow.  And  Alford  correctly 
remarks  :  "  We  cannot  understand  this  prophecy  at  all 
except  in  the  light  of  those  that  follow  :  for  it  introduces 
by  anticipation  their  dramatis  personcs." 

I.  And  there  was  given  me  a  reed  like  unto  a  rod  :  and  one  said  (Gr. 
saying),  Rise,  and  measure  the  temple  of  God,  and  the  altar,  and  them  that 
worship  therein. 

There  was  given  me.  By  whom  is  not  said,  probably 
an  angel,  possibly  by  Christ,  who  seems  to  be  the  speaker 
in  II  :  3  (Bengel).  In  21  :  15  and  Ezek.  40  :  3  the  reed 
is  in  the  angeFs  hand.  A  reed.  To  serve  as  a  measure 
(Ezek.  40  :  3  ;  Rev.  21  :  15).  The  reed  was  straight  as  a 
rod  of  iron  {2  \  2^).     Saying.     Indefinite,— the  participle 

135 


136  THE  REVELATION  OF  ST.  JOHN:  [xi.  i. 

being  out  of  construction.  He  who  gives  the  reed  \s  the 
speaker.  Arise,  This  does  not  imply  that  John  had 
been  sitting  or  kneeling,  but  simply  calls  to  action. 
Measure.  The  form  of  the  vision  is  the  same  as  that  in 
Ezek.  40  :  3  and  Zech.  2  :  i,  which  see.  The  two  most 
probable  explanations  of  the  significance  of  this  measur- 
ing are  (l)  that  it  signifies  separation  for  preservation  or 
exemption  from  destruction  (so  many  of  most  diverse 
schools,  as  Duesterdieck,  Hengstenberg,  etc.);  (2)  that  it 
denotes  to  rebuild  as  in  Ezek.  xl.,  whether  literally  in 
the  future,  or  allegorically  by  the  restoration  of  the  true 
Church.  It  is  probably  best,  after  the  O.  T.  type  given 
us  in  Ezekiel,  with  Bengel,  Godet,  De  Burgh,  Todd,  and 
Futurists  in  general,  to  refer  this  measuring  to  the  rebuild- 
ing of  the  temple.  The  temple  of  God.  This  naos  is  that 
part  of  the  sacred  temple  {hieron)  which  contained  the 
sanctuary,  including  the  Holy  Place  and  Holy  of  Holies. 
The  Futurists  maintain  that  we  are  now  transferred  to 
Jerusalem,  which  will  have  been  rebuilt  by  the  Jews, 
while  in  unbelief,  after  their  return  to  their  own  land,  for 
we  read  here  of  the  temple,  the  altar,  the  worshippers  in 
the  temple,  the  holy  city,  of  Gentiles  in  contrast  with 
Jews,  and  of  their  conquest  of  the  city.  The  Pretcrists 
(Duesterdieck,  Renan,  Reuss,  etc.)  understand  all  this,  too, 
in  a  literal  sense,  but  refer  it  to  the  temple  and  Jerusalem 
of  John's  own  time,  and  maintain  that  when  John  wrote 
the  Apocalypse  the  temple  was  still  standing,  and  that 
the  symbolism  of  the  whole  chapter  refers  to  the  capture 
of  the  city  and  the  destruction  of  the  temple  by  Titus. 
The  altar.  The  altar  of  incense,  which  alone  stood  in 
the  sanctuary  {naos).  And  them  that  worship  therein. 
Godet  takes  those  who  worship  in  the  sanctuary  to  be 
the  body  of  faithful  Jews,  who  refuse  to  worship  Anti- 
christ at  the  time  of  his  reigning  in  Jerusalem.     So  in 


XI.  2.]  CHAPTER  XL  137 

substance  also  Fausset  :  "  The  measurement  of  the  holy 
place  seems  to  me  to  stand  parallel  to  the  sealing  of  the 
elect  of  Israel  under  the  sixth  seal.  Literal  Israel  in 
Jerusalem,  and  with  the  temple  restored  (Ezek.  40  :  3-5, 
where  also  the  temple  is  measured  with  the  measuring  reed 
xli.-xliii.),  shall  stand  at  the  head  of  the  elect  church. 
The  literal  temple  at  Jerusalem  shall  be  the  typical  fore- 
runner of  the  heavenly  Jerusalem,  in  which  there  shall 
be  all  temple,  and  no  portion  exclusively  set  apart  as 
temple.  .  .  .  The  temple  shall  be  rebuilt  on  the  return 
of  the  Jews  to  their  land.  Antichrist  shall  there  put 
forward  his  blasphemous  claims.  The  sealed  elect  of 
Israel,  the  head  of  the  elect  Church,  alone  shall  refuse 
his  claims." 

2.  And  the  court  which  is  without  the  temple  leave  without  (Gr.  casf 
withoid),  and  measure  it  not ;  for  it  hath  been  given  unto  the  nations  :  and 
the  holy  city  shall  they  tread  under  foot  forty  and  two  months. 

Only  the  sanctuary  {naos)  is  to  be  measured, — all  the 
rest  of  the  temple  is  to  be  rejected, — and  the  reason  is 
added — by  God's  appointment  the  court  and  the  holy 
city  Jerusalem  "  shall  be  trodden  down  of  the  Gentiles, 
until  the  times  of  the  Gentiles  be  fulfilled"  (Luke  21  : 
24). 

The  view  of  the  Futurists  is  very  clearly  stated  by 
Todd  :  "  The  act  of  measuring  the  temple  denotes  its 
restoration  to  the  worship  of  God  and  to  the  offices  of 
Divine  service.  The  testimony  which  this  prophecy, 
literally  understood,  has  given  us  is  clearly  this,  that,  at 
the  time  predicted,  Jerusalem  shall  be  inhabited  again, 
and  the  temple  rebuilt ;  that  after  this  restoration  the 
city  shall  be  taken  and  sacked  by  the  Gentiles,  the  outer 
court  also  of  the  temple  seized  and  profaned,  but  the 
sanctuary  itself  and  a  remnant  of  them  that  worship 
therein    graciously  preserved    in  the  midst  of  the  sur- 


138  THE  REVELATION  OF  ST.  JOHN.  [XT.  2. 

rounding  desolation,  which  desolation  shall  be  of  very 
limited  duration,  three  years  and  a  half.  .  .  .  There  is 
nothing  impossible,  nothing  inconsistent  with  faith  or 
reason,  nothing  which  can  furnish  the  smallest  justifi- 
cation to  us  for  departing  from  the  natural  meaning  of 
the  words."  And  Sadler,  who  also  quotes  Todd,  re- 
marks, "  Now  it  is  to  be  remembered  that  all  this  may 
be  if  God  continues  in  the  future  to  take  an  interest  in 
Jerusalem  as  He  has  done  in  the  past."  Sadler  him- 
self also  says :  "  We  have  reason  to  believe  that  the 
restored  temple  and  altar  will  be  rebuilt  in  Jerusalem 
before  the  Second  Advent  and  the  consummation,  and 
in  this  case,  i.  e.  on  this  explanation,  the  court  which  is 
without,  which  is  to  be  left  unmeasured,  will  be  the  court 
of  the  restored  temple,  which  will  be  under  the  power  of 
Antichrist."  Forty  and  two  months.  Nearly  all  com- 
mentators are  agreed  that  this  period  occurs  in  three 
forms  in  this  book  :  (i)  here  and  in  13  :  5  as  42  months  ; 
(2)  in  II  :  3  and  12  :  6  as  a  period  of  1,260  days  ;  and  (3) 
as  "  a  time,  and  times,  and  half  a  time  "  (12  :  14),  which 
last  designation  is  also  found  in  Dan.  7  :  25  ;  12  :  7.  There 
are  many  commentators  who  identify  these  three  periods, 
but  the  remarks  of  Alford  are  suggestive :  "  Equal  as 
they  certainly  seem  to  be,  we  have  no  right  to  suppose 
them,  in  any  two  given  cases,  to  be  identical,  unless  the 
context  requires  such  a  supposition.  For  instance,  in 
these  two  verses  (11  :  2,  3),  there  is  strong  temptation  to 
regard  the  two  equal  periods  as  coincident  and  identical : 
but  it  is  plain  that  such  a  view  is  not  required  by  the 
context ;  the  prophecy  contains  no  note  of  such  coinci- 
dence, but  may  be  very  simply  read  without  it,  on  the 
view  that  the  two  periods  are  equal  in  duration,  but  in- 
dependent of  one  another."  Alford  is  probably  correct. 
It  is  probably  best,  on  the  basis  of  Dan.  9  :  27,  "  he  shall 


XI.  3.]  CHAPTER  XL  139 

make  a  firm  covenant  with  many  for  one  week,"  to  re- 
gard the  whole  of  Antichrist's  reign  to  extend  over  seven 
years,  dividing  it  into  two  periods  of  3)^  years  each, 
"  for  the  half  of  the  week  he  shall  cause  the  sacrifice  and 
the  oblation  to  cease  "  (Dan.  9  :  27).  During  the  first 
half  of  the  week  (3^  years),  Antichrist  is  in  covenant 
with  the  unbelieving  Jews  (Dan.  9  :  27)  and  the  two  wit- 
nesses are  prophesying  (Rev.  11  :  3),  and  then  in  the  midst 
of  the  week,  at  the  end  of  the  first  3>^  years.  Antichrist 
shall  reveal  himself  as  the  man  of  sin  (2  Thess.  2  :  3),  as 
the  beast  coming  out  of  the  sea  (Rev.  13:1),  stop  the 
daily  sacrifices  (Dan.  9  :  27 ;  12  :  11),  slay  the  two  wit- 
nesses (Rev.  II  :  7),  begin  to  tread  under  foot  the  holy 
city  (Rev.  11  :  2),  begin  to  wear  out  the  saints  of  the 
Most  High  (Dan.  7  :  25),  and  enter  upon  the  full  exercise 
of  his  diabolical  authority  for  the  last  3^  years  preced- 
ing his  destruction  by  the  coming  of  Christ  at  His  Reve- 
lation. If  this  explanation  be  correct  then  the  first  half 
of  Daniel's  week  (Dan.  9  :  27),  and  the  1,260  days  during 
which  the  two  witnesses  are  prophesying,  are  identical, 
while  the  second  half  of  Daniel's  week  (Dan.  9  :  27)  cor- 
responds to  the  42  months  of  the  treading  under  of  the 
holy  city  (i  i  :  2), — to  the  time  and  times  and  half  a  time 
of  Dan.  7  :  25, — and  to  the  42  months  of  authority  exer- 
cised by  the  beast  (13  :  5). 

35.  The   Prophesying  of  the  Two  Witnesses 
(xi.  3-14). 

3.  And  I  will  give  unto  my  two  witnesses,  and  they  shall  prophesy  a 
thousand  two  hundred  and  threescore  days,  clothed  in  sackcloth. 

The  article  (in  Greek)  seems  to  imply  that  two  personal 
and  well-known  individuals  are  designated  as  the  wit- 
nesses.    That   which   is   given   to    them    is   power    and 


1 40  THE  RE  VELA  TION  OF  ST.  JOHN.  [xi.  4. 

authority  to  prophesy.  Like  prophets  of  old  they  pro- 
claim the  impending  judgments  of  God,  preaching  repent- 
ance, and  above  all  bear  testimony  to  Christ.  The  fact 
that  they  were  clothed  in  sackcloth  shows  that  they 
preached  repentance  and  the  approaching  judgment 
(Jen  4  :  8  ;  6  :  26  ;  Jonah  3  :  5).  The  period  of  their 
prophesying  was  during  the  first  half  of  Daniel's  week, 
before  the  beast  was  manifested  as  the  Man  of  Sin  (11  :  7  ; 
13:1),  for  when  they  had  finished  their  testimony  at  the 
beginning  of  the  second  half  of  Daniel's  week.  Antichrist 
made  war  with  them,  and  killed  them  (i  i  :  7).  (See  notes 
on  last  verse.) 

4.  These  are  the  two  olive  trees  and  the  two  candlesticks  (Gr.  lamp- 
stands),  standing  before  the  Lord  of  the  earth. 

We  have  here  a  further  description  of  the  character  of 
these  two  witnesses.  This  whole  verse  is  based  upon  the 
prophetic  symbolism  of  Zech.  4  :  1-14.  Zechariah  be- 
holds a  golden  candlestick,  and  seven  lamps  thereon,  and 
two  olive  trees  on  either  side  thereof.  The  purpose  of 
the  vision  was  to  encourage  Zerubbabel  and  the  high- 
priest  Joshua  not  to  put  their  trust  in  the  arm  of  flesh 
but  in  the  Spirit  of  Jehovah  (Zech.  4  :  6).  The  tivo  olive 
trees  are  explained  by  the  angel  as  being  "  the  two  sons 
of  oil  that  stand  by  the  Lord  of  the  whole  earth  "  (Zech. 
4  :  14),  evidently  designating  Zerubbabel  and  Joshua  as 
these  "two  sons  of  oil,"  although  some  commentators 
suggest  that  the  prophets  Zechariah  and  Haggai  are 
meant.  In  the  Apocalypse  the  symbolism  of  Zechariah 
is  transferred  to  these  two  witnesses,  only  that  here  they 
are  called  not  only  tJie  tzvo  olive  trees,  but  also  the  two 
candlesticks  (in  Zechariah  we  have  only  one  candlestick). 
Like  the  two  anointed  ones  in  Zechariah  these  two  wit- 
nesses are  God's  testifying  servants  and  prophesy  for 
Christ,  and  the  fact  that  they  standhefore  the  Lord  of  the 


XI.  5-7-]  CHAPTER  XI.  141 

earth  implies  that  they  come  not  in  their  own  might  or 
power,  but  in  the  power  and  Spirit  of  God  (Zech.  4  :  6). 

5.  And  if  any  man  desireth  to  hurt  them,  fire  proceedeth  out  of  their 
mouth,  and  devoureth  their  enemies  :  and  if  any  man  shall  desire  to  hurt 
them,  in  this  manner  must  he  be  killed. 

As  these  two  witnesses  are  sent  by  God  they  are  en- 
dowed with  miraculous  powers.  The  nature  of  these 
miracles  is  described  in  this  and  the  following  verse. 
Just  as  the  opponents  of  Moses  were  consumed  by  fire 
(Num.  16  :  35),  and  fire  came  down  from  heaven  at  the 
word  of  Elijah  and  consumed  the  two  companies  sent  by 
the  king  of  Samaria  (2  Kings  i  ;  10-12),  so  these  two 
witnesses  shall  destroy  with  fire  all  who  seek  to  hurt  them. 

6.  These  have  the  power  to  shut  the  heaven,  that  it  rain  not  during  the 
days  of  their  prophecy :  and  they  have  power  over  the  waters  to  turn  them 
into  blood,  and  to  smite  the  earth  with  every  plague,  as  often  as  they  shall 
desire. 

Just  as  Elijah  for  three  years  and  six  months  had  power 
to  shut  the  heaven,  that  it  rained  not  (i  Kings  17:1; 
James  5  :  17),  so  these  two  witnesses  have  the  same  power 
for  the  same  length  of  time ;  and  like  Moses  they  also 
have  power  over  the  waters  to  turn  them  into  blood  (Ex. 
7  :  19,  20),  and  to  smite  the  earth  with  plagues,  only  that 
the  power  given  to  the  two  witnesses  shall  be  greater 
than  that  given  to  Moses,  for  these  have  unlimited  power 
"  to  smite  the  earth  with  every  plague,  as  often  as  they 
shall  desire.'' 

7.  And  when  they  shall  have  finished  their  testimony,  the  beast  that 
Cometh  up  out  of  the  abyss  shall  make  war  with  them,  and  overcome 
them,  and  kill  them. 

The  two  witnesses  shall  prophesy  1,260  days,  or  three 
and  a  half  years,  during  the  first  half  of  Daniel's  week 
(Dan.  9  :  27).     Then  the  beast  shall  make  war  with  them, 


142  THE  REVELATION  OF  ST.  JOHN.  [xi.  8. 

and  succeed  in  killing  them.  This  is  the  first  mention  of 
the  tJicrion,  or  wild-beast,  although  we  have  a  fuller  de- 
scription of  tJie  beast  in  later  visions,  in  chapters  xiii.  and 
xvii.  This  beast  is  spoken  of  by  Daniel  as  that  horn  of 
the  fourth  beast  which  "made  war  with  the  saints  and 
prevailed  against  them  "  (Dan,  7:21).  The  infernal  na- 
ture of  the  beast  can  be  seen  from  his  rising  out  of  t lie  abyss 
{here  and  17  :  8).  {On  abj'ss  see  notes  on  9  :  i,  11.)  This 
beast  is  evidently  Antichrist,  who  now  manifests  himself 
in  all  his  disabolical  power  as  the  Man  of  Sin  (2  Thess. 
2  :  3-9).     (See  notes  on  1 1  :  2.) 

8.  And  their  dead  bodies  (Gr.  carcase)  lie  in  the  street  of  the  great  city, 
which  spiritually  is  called  Sodom  and  Egypt,  where  also  their  Lord  was 
crucified. 

This  dishonor  shown  to  their  dead  bodies  is  in  great 
contrast  to  their  later  glorification  (11  :  11-13).  There 
is  no  reason  why  we  should  not  regard  Jerusalem  itself 
as  the  scene  of  this  dishonor.  For  in  the  times  of  Anti- 
christ Jerusalem  can  rightly  be  called  Sodom  and  Egypt 
(Isa.  1:9;  Ezek.  16  :  48),  by  reason  of  its  corruptions. 
In  the  same  Jerusalem  where  Christ  was  crucified,  there 
the  two  witnesses  suffer  a  martyr's  death  and  dishonor. 
FausseT:  **  This  identifies  the  city  as  Jerusalem,  though 
the  Lord  was  crucified  outside  of  the  city.  Eusebius 
mentions  that  the  scene  of  Christ's  crucifixion  was  inclosed 
within  the  city  by  Constantine ;  so  it  will  be  probably  at 
the  time  of  the  slaying  of  the  two  witnesses.  .  .  .  The 
difficulty  is,  how  can  Jerusalem  be  called  '  the  great  city,* 
i.  e.  Babylon  ?  By  her  becoming  the  world's  capital  of 
idolatrous  apostasy,  such  as  Babylon  originally  was,  and 
then  Rome  has  been  ;  just  as  she  is  here  called  also 
Sodom  and  Egypt.  .  .  .  Whence  it  follows  that  Jerusalem 
shall  be  the  last  capital  of  the  world-apostasy,  and  so  re- 
ceive the  last  and  worst  visitation  of  all  the  judgments 


XI.  9,  10.]  CHAPTER  XI.  143 

ever  inflicted  on  the  apostate  world,  the  earnest  of  which 
was  given  in  the  Roman  destruction  of  Jerusalem." 

9.  And  from  among  the  peoples  and  tribes  and  tongues  and  nations  do 
men  look  upon  their  dead  bodies  (Gr.  carcase)  three  days  and  a  half,  and 
suffer  not  their  dead  bodies  to  be  laid  in  a  tomb. 

Antichrist  will  then  have  possession  of  the  city,  and 
the  treading  under  foot  of  the  holy  city  by  the  Gentiles 
shall  have  made  its  beginning  by  this  time  (see  notes  on 
II  :  2).  The  comment  of  SiMCOX  on  this  verse  is  sug- 
gestive: ''There  seems  no  reason  why  we  should  not  fol- 
low the  traditional  view,  and  understand  this  chapter  as 
foretelling  a  sign  which  shall  literally  come  to  pass  in  the 
last  days.  The  prophets  Moses  and  Elijah  will  appear 
upon  earth — or  at  the  least  two  prophets  will  arise  in 
their  spirit  and  power  :  the  scene  of  their  prophecy  will 
be  Jerusalem,  which  will  then  be  re-occupied  by  the  Jewish 
nation.  Antichrist  (under  whose  patronage,  it  is  believed, 
the  restoration  of  the  Jews  will  have  taken  place)  will 
raise  persecution  against  them,  and  kill  them  :  but  they 
will  rise  from  the  dead,  and  then,  and  not  till  then,  the 
heart  of  Israel  will  turn  to  the  Lord." 

ID.  And  they  that  dwell  on  the  earth  rejoice  over  them,  and  make 
merry;  and  they  shall  send  gifts  one  to  another;  because  these  two  proph- 
ets tormented  them  that  dwell  on  the  earth. 

The  followers  of  Antichrist  will  greatly  rejoice  at  the 
downfall  of  these  two  witnesses  who  forever  had  been 
preaching  repentance  and  judgment, — and  so  they  will 
make  merry  and  show  their  gratification  by  sending 
mutual  gifts  to  one  another  as  on  festival  occasions, — for 
were  not  these  men  who  had  continually  been  torment- 
ing them  with  all  manner  of  plagues  now  happily  out  of 
the  way  !  Fausset  :  "  The  antichristianity  of  the  last 
days  shall  probably  be  under  the  name  of  philosophical 
enlightenment  and  civilization,  but  really  man's  deification 


144  ^-^^  REVELATION  OF  ST.  JOHN.  XI.  11-13. 

of  himself.  Fanaticism  shall  lead  Antichrist's  followers 
to  exult  in  having  at  last  seemingly  silenced  in  death 
their  Christian  rebukers." 

II.  And  after  the  three  days  and  a  half  the  breath  of  life  from  God 
entered  into  them,  and  they  stood  upon  their  feet;  and  great  fear  fell  upon 
them  which  beheld  them. 

But  the  Lord  will  avenge  His  faithful  servants.  The 
language  very  closely  resembles  that  used  in  the  vision 
of  the  dry  bones  of  Ezekiel,  where  we  read,  "  And  the 
breath  came  into  them,  and  they  lived,  and  stood  up 
upon  their  feet"  (Ezek.  37  :  10).  When  the  followers  of 
Antichrist  will  see  that  these  two  witnesses  are  raised 
from  the  dead,  great  fear,  such  as  fell  on  the  soldiers 
guarding  Christ's  tomb  at  His  resurrection  (Matt.  28  :  4), 
will  overcome  them. 

12.  And  they  heard  a  great  voice  from  heaven  saying  unto  them,  Come 
up  hither.  And  they  went  up  into  heaven  in  the  cloud ;  and  their  enemies 
beheld  them. 

The  narrative  is  very  simple.  The  risen  witnesses 
heard  the  heavenly  voice,  and  immediately  they  ascended 
into  heaven,  in  a  cloud,  just  as  Christ  Himself  had  as- 
cended (Acts  I  :  9),  visibly, — but  these  two  witnesses 
will  go  up  into  heaven  in  the  sight  of  their  enemies. 

13.  And  in  that  hour  there  was  a  great  earthquake,  and  the  tenth  part 
of  the  city  fell ;  and  there  were  killed  in  the  earthquake  seven  thousand 
persons  (Gr.  names  of  men,  seven  thousand) :  and  the  rest  were  affrighted, 
and  gave  glory  to  the  God  of  heaven. 

The  very  hour  of  the  glorification  of  the  two  witnesses 
brings  with  it  the  punishment  of  God  upon  the  followers 
of  Antichrist.  A  great  earthquake  destroys  a  tenth  part 
of  Jerusalem,  and  slays  7,000  persons.  So  great  is  the 
effect  of  the  whole  scene, — the  terror  occasioned  by  the 
earthquake,  and  the  fear  caused  by  the  manifestation  of 
God's  power  in  the  resurrection  and  ascension  of  the  two 


XI.  13-]  CHAPTER  XT.  145 

witnesses,— that  the  rest,  the  remnant  of  the  Israelites  who 
were  not  killed,  were  converted,  and  gave  glory  to  God. 
It  is  highly  probable  that  at  this  time  the  conversion  of 
the  144,000  sealed  ones  of  7  :  4  will  take  place. 

Synopsis  of  Interpretations.— \.  The  Preterists.  All 
these,  whether  of  the  Rationalistic  type  (Grotius,  Wet- 
stein,  Herder,  Eichhorn,  Reuss,  Renan,  etc.),  or  the  Or- 
dinary Preterists  (Hammond,  Stuart,  Duesterdieck,  etc.), 
no  matter  how  differently  they  may  explain  the  various  de- 
tails of  the  vision,  at  least  agree  in  this,  that  this  episode 
was  fulfilled  in  the  destruction  of  Jerusalem,  70  A.  D. 
Lee  and  Duesterdieck  give  good  summaries  of  the  differ- 
ent^ews.  Grotius  refers  the  chapter  to  the  destruction 
of  Jerusalem  by  Hadrian  ;  the  tzvo  ivitncsses  are  a  He- 
brew-speaking and  a  Greek-speaking  church  at  Jerusa- 
lem;  the  Beast  is  Barchochab.  In  the  txvo  zvitnesses 
Herder,  Eichhorn,  and  others  see  two  High  Priests, 
Ananus  and  Jesus,  put  to  death  in  Jerusalem  by  the 
Zealots  ;  etc. 

II.  The  Continuous-Historical  Viezv.  This  large  class, 
which  includes  some  of  the  ablest  commentators  of  the 
past,  will  perhaps  be  best  represented  by  Elliott,  who 
has  written  so  voluminously  upon  this  subject.  This 
episode  can  refer  to  nothing  else  than  the  Reformation 
and  the  causes  which  led  to  it.  The  reed  is  a  type  of 
the  authority  given  by  the  Elector  John  to  Luther  and  the 
Reformers  to  preach  the  Gospel.  The  measuring  of  the 
naos  of  the  temple  and  the  non-measurement  of  the  outer 
court  Elliott  refers  to  "  the  measuring  or  ecclesiastically 
constituting  what  was  called  the  Evangelic  Church,  the 
mystic  temple;  of  the  authorization  and  introduction 
throughout  the  Saxon  Churches  of  new  formularies  of 
public  worship  drawn  on  Evangelic  principles  by  Luther 
and  Melanchthon ;  of  the  removal  from  the  church  and 


146  THE  REVELATION  OF  ST.  JOHN.  [xi.  13. 

church  worship  of  Romish  images  and  superstitions; 
etc.  ;  "  the  tivo  zvitnesses  are  the  long  Hne  of  witnesses  for 
Christ  through  the  1,260  years  of  the  Papal  Antichrist 
preceding  the  Reformation  ;  their  death  signifies  the 
entire  cessation  of  such  witness  during  the  few  years  pre- 
ceding the  Reformation;  their  bodies  lying  iinburicd  for 
three  days  and  a  half,  indicate  '^precisely.,  to  a  day,''  the 
3^  years  which  elapsed  between  the  ninth  session  of 
the  Lateran  Council,  May  5,  15 14,  and  the  posting  up  of 
the  theses  of  Luther  at  Wattenberg,  Oct.  31,  1517 ;  their 
resurrection  was  the  revival  of  Gospel  preaching  by  Luther 
and  his  associates  ;  their  ascension  indicates  the  peace  of 
Augsburg  (1555)  whereby  in  the  fullest  measure  toleration 
was  accorded  to  Protestantism.  "  In  short,"  Elliott  adds, 
"  it  was  the  fulfilment  of  the  apocalyptic  figuration  of 
the  witnesses'  ascent  into  the  political  heaven  in  Ger- 
many." And  the  Historical  interpretations  are  all  of 
about  the  same  character.  Is  it  a  wonder  that  the  Book 
of  Revelation  has  fallen  largely  into  disrepute  and  been 
regarded  as  an  enigma,  when  such  interpretations  are 
seriously  set  forth,  and  considered  as  bringing  out  the 
meaning  of  God's  Word  ? 

III.  TJie  Allegorical  Interpretation.  We  will  select 
Wordsworth  as  one  of  the  most  sober  and  conservative 
among  this  large  class  of  commentators.  This  vision  of 
the  measuring  and  the  witnessing,  according  to  Words- 
worth, signifies  what  is  now  and  what  has  always  been 
going  on  in  the  Church.  It  has  been  fulfilled  "  by  the 
preservation  of  the  Holy  Scriptures,  and  of  the  Sacra- 
ments, of  Christ,  and  of  an  Apostolic  Ministry,  offering  the 
Incense  of  Prayer,  and  ministering  the  Word  and  Sacra- 
ments." The  reed  represents  the  Canon  of  Holy  Script- 
ure as  the  Rule  of  Faith  ;  the  tzvo  zvitnesses  are  the  Old 
and  New   Testaments,  not  Enoch  and  Elijah,  or  Moses 


XI.  13-]  CHAPTER  XI.  147 

and  Elijah,  as  some  of  the  ancient  Fathers  thought ;  the 
fire  coming  out  of  the  mouth  of  the  two  witnesses  is  being 
fulfilled  in  the  insults  now  offered  to  the  Two  Testaments, 
and  it  will  be  fulfilled  completely  in  their  future  triumph. 
With  him  Jerusalem  designates  the  corrupt  Church  (as 
with  Hengstenberg) ;  the  spirit  described  in  this  vision  is 
seen  in  the  acts  of  the  rulers  of  Papal  Rome, — especially 
in  the  dogma  of  Papal  Infallibility  ;  etc. 

IV.  TJie  Futurists.  These  maintain  that  the  whole 
vision  refers  to  the  future.  The  city  is  the  literal  Jeru- 
salem ;  the  Jews  shall  return  to  Palestine  ;  the  temple 
shall  be  rebuilt ;  two  literal  prophets  are  to  be  sent  to 
Israel,  probably  Moses  and  Elijah  ;  Jerusalem  shall  be 
under  the  dominion  of  Antichrist;  the  Gentiles  under 
Antichrist  shall  destroy  the  city  ;  etc. 

The  Forty  and  Tzuo  Months.  Three  main  views  have 
been  maintained:  (i)  That  it  represents  the  whole  period 
from  the  destruction  of  Jerusalem  by  the  Romans,  70 
A.  D.,  to  the  Second  Coming  of  Christ  ;  (2)  That  each 
day  represents  a  year,  so  that  these  periods  represent 
1,260  years.  So  nearly  all  those  who  accept  the  Histor- 
ical scheme  (Vitringa,  Bishop  Newton,  Calovius,  Faber, 
Elliott,  etc.).  Mede  brings  the  end  of  the  period  to  1625 
or  1 71 5  A.  D.  ;  Calovius  reckons  from  the  time  of  Leo 
the  Great  (440  A.  D.),  and  so  closes  with  1700  A.  D. ; 
Elliott  sees  the  end  of  the  period  1 809  A.  D.,  where  the 
Pope's  temporal  authority  over  the  Roman  States  was 
abolished  by  Napoleon  ;  etc. ;  (3)  That  this  period  is  to 
be  interpreted  literally.  (So  as  a  rule  the  Preterists  and 
the  Futurists.) 

The  Two  Witnesses.  It  was  the  almost  unaminous 
opinion  of  the  Early  Church  that  in  the  time  of  Anti- 
christ two  prophets  would  again  appear  at  Jerusalem, 
and  that  everything  would  literally  befall  them  just  as 


148  THE  RE  VELA  TION  OF  ST.  JOHN.  [xi.  14. 

it  is  written  in  this  chapter.  All  were  agreed  that  ElijaJi 
would  be  one  of  these  witnesses,  and  the  large  majority 
of  the  Fathers  considered  that  Enoch  would  be  the 
second, — and  especially  since  it  is  directly  stated  of  these 
two  alone  of  mankind  that  they  had  not  tasted  death. 
Some  however  thought  that  the  text  more  naturally  sug- 
gested Moses,  and  then  it  was  argued  that  his  passing 
away,  just  as  in  the  case  of  Elijah  and  Enoch,  was  also  a 
miraculous  one  (Deut.  34  :  5)  ^5  Jude  9).  Victorinus, 
however,  suggests  Elijali  and  Jeremiah,  because  Jer.  i  : 
5,  "  I  have  appointed  thee  a  prophet  unto  the  nations,'' 
not  having  been  fulfilled  in  Jeremiah's  former  life,  must 
still  be  fulfilled,  after  he  has  been  raised  from  the  dead. 
A  few  like  Tichonius,  Primasius,  and  Bede,  followed  by 
some  moderns,  adopted  the  figurative  interpretation, 
understanding  by  the  Tivo  Witnesses  the  Old  and  the 
New  Testaments.  Commentators  of  the  Historical 
School  are  by  no  means  agreed  as  to  the  identity  of  these 
two  witnesses.  De  Lyra  supposes  them  to  be  Pope 
Silverius  and  the  Patriarch  Mennas,  others  speak  of  a 
long  line  of  witnesses  or  of  Huss  and  Jerome  of  Prague, 
or  of  Luther  and  Melanchthon.  Of  modern  commen- 
tators, including  representatives  of  nearly  all  schools, 
who  favor  the  idea  that  this  chapter  refers  to  the  still 
future  destruction  of  Jerusalem,  the  majority  favor  the 
view  that  Moses  and  Elijah,  or  at  least  two  prophets  with 
miraculous  powers  similar  to  those  once  possessed  by 
Moses  and  Elijah,  are  the  two  witnesses  referred  to  in 
this  passage.  And  this  interpretation  is  most  probably 
the  true  one. 

14.     The  second  Woe  is  past:  behold,  the  third  Woe  cometh  quickly. 

The  first  Woe  ended  with  the  sounding  of  the  fifth 
trumpet.  See  notes  on  9:12.  The  second  Woe  began 
with  the  sounding  of  the  sixth  trumpet  (9  :  13-21),  and 


XI.  15-]  CHAPTER  XL  149 

continued  through  the  two  episodes,  the  Vision  of  the 
Little  Book  (10  :  i-ii),  and  the  events  indicated  by  the 
Measuring  of  the  Temple  (ii  :  1-13),  for  these  events  are 
closely  connected  with  the  events  indicated  by  the  sixth 
trumpet.  (See  notes  introductory  to  the  tenth  chapter.) 
We  are  still  under  the  seventh  seal,  for  the  entire  series 
of  trumpet-visions  is  developed  out  of  the  seventh  seal 
(8  :  I,  2,  6),  the  first  six  seals  (6  :  1-17)  bringing  in  pre- 
liminary judgments,  while  the  coming  seventh  trumpet 
under  the  seventh  seal  introduces  the  final  end,  partly 
anticipated  under  the  sixth  seal  (6  :  12-17).  See  notes 
on  8  :  I,  2. 

36.  The  Sounding  of  the  Seventh  Trumpet,  or 
THE  Third  Woe  (xi.  15-18). 

15.  And  the  seventh  angel  sounded  ;  and  there  followed  great  voices  in 
heaven,  and  they  said,  The  kingdom  of  the  world  is  become  the  kingdom  of 
our  Lord,  and  of  his  Christ :  and  he  shall  reign  for  ever  and  ever  (Gr. 
unto  the  ages  of  the  ages). 

It  is  best  to  restrict  the  seventh  Trumpet  to  11  :  15- 
18,  and  to  regard  this  as  the  close  of  the  main  vision 
beginning  wirh  chapter  iv.  We  have  here  the  announce- 
ment that  the  final  end  has  come,  although  in  later  visions 
we  will  have  a  fuller  description  of  the  details  of  this 
consummation.  The  great  voices  that  John  heard  were 
probably  those  of  the  armies  of  heaven.  The  time  of 
the  final  judgment  has  come, — in  fact,  it  is  conceived  as 
past,  for  Ps.  2  :  2  has  been  fulfilled,  "The  kings  of  the 
earth  did  set  themselves,  and  the  rulers  did  take  counsel 
together  against  the  Lord  and  against  his  Anointed," 
and  Satan,  the  prince  of  the  world,  and  Antichrist  has 
been  overcome,  for  "  the  kingdom  of  the  world  is  become 
the  kingdom  of  our  Lord,  and  of  his  Christ."  And  His 
dominion  is  an  everlasting  dominion  (Dan.  7  :  14),  for 


150  THE  REVELATION  OF  ST.  JOHN.  [xi.  16-18. 

He  shall  reign  for  ever  and  ever.  This  is  no  temporal 
rule  on  earth,  but  eternal  in  the  heavens.  The  Lord 
God,  the  Almighty  (11  :  17),  is  to  reign,  but  Christ,  His 
Anointed  One,  shall  reign  coequal  with  the  Father. 
Compare  i  Cor.  15  :  24,  28,  "Then  cometh  the  end,  when 
he  shall  deliver  up  the  kingdom  to  God,  even  the 
Father ;  .  .  •  and  when  all  things  have  been  subjected 
unto  him,  then  shall  the  Son  also  himself  be  subjected 
to  him  that  did  subject  all  things  unto  him,  that  God 
may  be  all  in  all." 

16.  And  the  four  and  twenty  elders,  which  sit  before  God  on  their 
thrones,  fell  upon  their  faces,  and  worshipped  God. 

These  twenty-four  elders  represent  the  Redeemed 
Church  in  heaven.     See  notes  on  4  :  4,  10;  5  :  8,  9,  14. 

17.  Saying,  We  give  thee  thanks,  O  Lord  God,  the  Almighty,  which 
art  and  which  wast ;  because  thou  hast  taken  thy  great  power,  and  didst 
reign. 

On  the  titles  ascribed  here  to  God,  see  notes  on  i  :  8 ; 
4  :  8.  The  Redeemed  Church,  represented  by  the  twenty- 
four  elders,  gives  thanks  to  Almigiity  God,  that  He  has 
now  finally  assumed  the  full  exercise  of  the  sovereignty 
and  dominion.  God  is  now  no  longer  described  as  "  He 
which  is  to  come  "as  in  i  :  8  ;  4  :  8,  for  His  Coming  is 
here  regarded  as  past.  He  has  now  assumed  the  power 
which  these  same  twenty-four  elders  sang  that  He  was 
worthy  to  receive  (4  :  11). 

18.  And  the  nations  were  wroth,  and  thy  wrath  came,  and  the  time  of 
the  dead  to  be  judged,  and  the  time  to  give  their  reward  to  thy  servants  the 
prophets,  and  to  the  saints,  and  to  them  that  fear  thy  name,  the  small  and 
the  great;  and  to  destroy  them  that  destroy  the  earth. 

We  have  here  a  graphic  description  of  the  events  that 
will  take  place  at  the  final  day,  viewed  here  as  already 
past :  (i)  and  the  nations  were  wroth,  i.  e.  Antichrist 
and  his  armies  shall  rise   up  against  Christ  (compare  Ps. 


XI.  19-]  CHAPTER  XI.  151 

2  :  1-3)  ;  (2)  and  thy  zvrath  came,  i.  e.  Christ  broke  them 
with  a  rod  of  iron,  and  dashed  them  in  pieces  like  a 
potter's  vessel  (compare  Ps.  2  :  4,  5,  9) ;  (3)  the  dead  shall 
be  raised  and  judged ;  (4)  believers  shall  be  rewarded 
according  to  their  works ;  (5)  and  the  wicked  shall  be 
punished.  The  later  visions  will  describe  the  events  of 
the  last  day  more  in  detail,  for  with  this  verse  the  second 
main  vision  of  the  Apocalypse  (4  :  i  — 11  :  18)  ends.  We 
are  not  to  suppose  that  what  follows  (11:  19 — 14  :  20)  is 
to  be  regarded  as  following  consecutively  in  the  history 
of  the  events  of  the  Last  Day.  Alford  is  in  the  main 
correct  when  he  says  :  "  The  visions  are  not  continuous, 
but  resumptive:  not  indeed  going  over  the  same  ground 
with  one  another,  either  of  time  or  of  occurrence,  but 
each  involving  something  which  was  not  in  a  former,  and 
putting  the  course  of  God's  Providence  in  a  different 
light." 

This  seventh  Trumpet  brought  also  the  third  Woe,  but 
for  the  description  of  the  terrific  and  woful  aspect  of 
this  Coming  of  Christ,  which  is  only  implied  here,  we 
must  turn  to  the  parallel  account  of  the  events  of  the 
Last  Day  as  given  in  6  :  12-17,  for  there  we  have  an 
exhibition  of  what  the  wrath  of  the  Lamb  signifies,  for 
in  our  passage  here  (11  :  15-18)  we  have  only  a  descrip- 
tion of  Christ's  glorious  Advent  as  the  Deliverer  of  His 
people.  This,  then,  is  the  second  time  that  the  events 
of  the  Last  Day  have  been  definitely  brought  before   us. 

37.  The  Vision  of  the  Woman  and  the  Great 
Red  Dragon  (xi.  19 — xii,  6). 

19.  And  there  was  opened  the  temple  of  God  that  is  in  heaven  ;  and 
there  was  seen  in  his  temple  the  ark  of  his  covenant  (or,  testame7it)  ;  and 
there  followed  lightnings,  and  voices,  and  thunders,  and  an  earthquake,  and 
great  hail. 


152  THE  REVELATION  OF  ST.  JOHN.  [xi.  19. 

We  come  now  to  a  new  vision  which  extends  from 
II  :  19  to  14  :  20,  and  is  introduced  by  ligJitnings,  and 
voices,  and  thunders,  just  as  the  second  main  vision  (4  :  5), 
only  that  here  they  were  accompanied  by  an  earthquake 
and  great  hail;  for  it  is  in  judgment  that  God  will  pro- 
ceed to  restore  His  people  to  His  favor — judgment  upon 
His  enemies,  as  upon  His  people  (Zech.  xii. — xiv.).  John 
now  sees  the  door  of  the  temple  of  God  in  heaven  stand- 
ing open,  and  he  beheld  the  ark  of  the  covenant.  This 
ark  is  the  pledge  of  God's  faithfulness  to  His  covenant 
people,  and  this  symbolizes  that  the  succeeding  visions 
will  have  special  reference  to  Israel  and  to  His  dealings 
with  His  people.  This  verse  is  properly  the  transition 
between  the  close  of  the  last  Vision,  ending  with  the 
seventh  trumpet,  and  the  Visions  that  follow.  All  that 
follows  in  this  Vision  may  be  regarded  as  the  contents  of 
the  Little  Book  (10  :  lO,  ll). 


CHAPTER  XII. 

I.  And  a  great  sign  was  seen  in  heaven  ;  a  woman  arrayed  with  the  sun 
and  the  moon  under  her  feet,  and  upon  her  head  a  crown  of  twelve  stars. 

Alford  is  probably  correct  when  he  remarks  "  that  the 
principal  details  of  the  present  section  are  rather  de- 
scriptive than  strictly  prophetical:  relating,  just  as  in  the 
prophets  the  descriptions  of  Israel  and  Judah,  to  things 
passed  and  passing,  and  serving  for  the  purpose  of  full 
identification  and  of  giving  completeness  to  the  whole 
vision."  Instead  of  a  continuous  narrative,  we  have  now 
a  recapitulation  of  God's  dealings  with  the  Church  and 
the  world  (see  notes  on  1 1  :  i8,  19),  especially  during 
that  period  covered  by  the  last  half  of  Daniel's  week 
(Dan.  9  :  27),  the  period  of  Antichrist,  parallel  to  the 
sixth  and  seventh  seals.  The  symbolism  is  of  a  different 
character  from  that  which  has  hitherto  been  employed. 

John  sees  the  figure  of  a  iconian  in  heaven.  This 
figure  has  a  deep  meaning  and  important  signification, 
for  it  is  a  great  sign,  bringing  with  it  momentous  revela- 
tions. "  A  sign,  because  St.  John  saw  things  not  in  their 
proper  nature,  but  in  figure  and  enigma,  as  the  Church 
under  the  form  of  a  woman,  Satan  under  that  of  a 
dragon  "  (Hengstenberg).  The  woman  is  all  glorious 
in  appearance,  completely  enveloped  in  light, — her  gar- 
ments are  the  glittering  rays  of  the  sun,  and  she  stands 
as  a  victor,  for  her  feet  rest  on  the  moon,  and  a  crown  of 
twelve  stars  composed  her  victor's  crown.  Compare  the 
picture  of  the  Shulamite  in  the  Song  of  Songs  (6  :  10), 

153 


154  THE  REVELATION  OF  ST.  JOHN.  [xil.  2. 

"  Who  is  she  that  looketh  forth  as  the  morning,  Fair  as 
the  moon,  Clear  as  the  Sun?" 

2.  And  she  was  with  child  :  and  she  crieth  out,  travailing  in  birth,  and 
in  pain  to  be  delivered. 

A  most  vivid  description  of  the  anguish  and  pangs  that 
overtake  women  at  the  time  of  child-birth. 

It  is  a  difficult  question  to  decide  what  is  represented 
hy  the  zvoman.     There  are  four  leading  interpretations: 

(i)  The  ivojiian  represents  the  Virgin  Mary  (so  Ber- 
nard, Sadler,  and  others)  ;  (2)  She  represents  the  O.  and 
N.  T.  Church  in  undivided  unity  (Victorinus,  De  Wette, 
Hengstenberg,  Auberlen,  etc.) ;  (3)  She  represents  the 
Christian  Church  (Irenseus,  Bede,  N.  de  Lyra,  Ham- 
mond, Calovius,  Vitringa,  Bengel,  etc.),  particularly  at 
the  time  of  Antichrist  (C.  a  Lapide,  Stern,  Christiani, 
etc.) ;  (4)  The  woman  represents  the  Old  Testament 
Church  (Hofmann,  Ebrard,  Duesterdieck,  Luthardt,  etc.). 
A  careful  exegesis  will  show  that  the  last  is  probably 
the  correct  interpretation.  We  evidently  have  here  the 
ideal  Old  Testament  Church,  as  she  appears  in  God's 
covenant  relation  to  her,  destined  finally,  according  to 
God's  purpose,  at  His  appointed  time,  to  attain  the 
victor's  crown,  as  seen  in  the  light  of  Rom.  11  :  25-32. 
With  Ebrard  and  Hofmann  we  may  refer  to  Isa.  7  :  14; 
Micah  4:  10;  and  with  Duesterdieck  to  Micah  5  :  2-4, 
as  aiding  in  solving  this  difficult  problem.  The  remarks 
of  FauSSET  are  suggestive:  "Clothed  with  the  sun,  the 
Church  is  the  bearer  of  Divine  supernatural  light  in  the 
world.  .  .  .  The  woman  of  whom  Jesus  was  born  rep- 
resents the  Old  Testament  congregation  of  God.  The 
woman's  travail-pains  (12:2)  represent  the  O.  T.  be- 
lievers' ardent  longings  for  the  promised  Redeemer.  .  .  . 
The  twelve  stars,  the  crown  around  her  head,  are  the 


XII.  3-]  CHAPTER  X  11.  155 

twelve  tribes  of  Israel."  So  in  substance  also  Luthardt. 
The  moon  is  under  her  feet,  for  the  Jewish  Church,  not- 
withstanding her  trials,  will  finally  "  triumph  over  night, 
which  for  her  has  passed  away  "  (Luthardt). 

3.  And  there  was  seen  another  sign  in  heaven  ;  and  behold,  a  great 
red  dragon,  having  seven  heads  and  ten  horns,  and  upon  his  heads  seven 
diadems. 

In  this  same  chapter  (12:9,  13,  15)  we  are  informed 
that  this  great  red  dragon  is  tlie  old  serpent,  lie  that  is 
called  the  Devil  and  Satan.  Unquestionably,  there  is  a 
reference  to  Gen.  3:1;  as  wellastolsa.  27  :  i.  He  ap- 
pears ^.s  fiery  red,  because  fire  is  a  symbol  of  destruction, 
and  because  he  was  a  murderer  from  the  beginning  (John 
8  :  44),  and  as  such  seeks  to  destroy  the  child  of  the 
woman  (12  14),  as  well  as  the  rest  of  her  seed  (12  :  17). 
Satan,  as  the  source  of  universal  hostility  to  God  and  of 
every  antichristian  power,  appears  here  as  the  archetype 
of  the  beast  (or  Antichrist)  of  13  :  i  and  17  :  3,  as  having 
seven  heads  and  ten  horns.  In  17  :  9-13  (which  see)  John 
gives  us  an  explanation  of  these  heads  and  horns.  There 
these  heads  and  horns  are  explained  as  so  many  kings. 
The  fourth  beast  of  Daniel  (7  :  7,  8,  20-24)  also  had  ten 
horns,  signifying  ten  kings  (Dan.  7  :  24).  Fausset  calls 
attention  to  the  fact  that  in  Dan.  vii.  the  antichri'^tian 
powers  up  to  Christ's  Second  Coming  are  represented  by 
four  beasts,  which  have  among  them  seven  heads  ;  i.  e.  the 
first,  second,  and  fourth  beasts  have  one  head  each  ;  the 
third,  four  heads.  It  is  the  fourth  beast  that  has  the  ten 
horns.  According  to  Auberlen  these  seven  heads  of  the 
Dragon  are  a  caricature  of  the  Seven  Spirits  of  God 
(1:4;  3  :  I  ;  4  :  5  ;  5:6),  and  the  ten  horns  are  a  symbol 
of  his  worldly  power.  The  sezrn  diadems  on  his  seve^i 
heads  indicate  Satan's  universal  dominion  as  Prince  of 
this  fallen  world.    Note  that  the  Dragon  has  se^'en  diadems 


156  THE  REVELATION  OF  ST.  JOHN.  [xii.  4,  5. 

on   his   heads ;  the   Beast  of   13  :  i   (Antichrist)  has  ten 
diadems  on  his  horns. 

4.  And  his  tail  draweth  the  third  part  of  the  stars  of  heaven,  and  did 
cast  them  to  the  earth  :  and  the  dragon  stood  before  the  woman  which  was 
about  to  be  delivered,  that  when  she  was  delivered,  he  might  devour  her 
child. 

The  dragon's  fury  is  graphically  described,  for  in  the 
lashing  of  its  tail  many  stars  are  removed  from  their 
places.  So  tJie  little  Jiorn  in  Dan.  8  :  10,  "  cast  down  to 
the  ground  some  of  the  host  of  heaven  and  of  the  stars, 
and  trampled  upon  them."  This  tJiirdpart  of  tJie  stars  of 
heaven  evidently  also  has  reference  to  the  angels  which 
the  Devil  drew  down  with  himself  to  perdition  at  the 
time  of  his  fall  (see  Jude  6)  (Victorinus,  Williams,  Sadler, 
etc.).  This  standing  of  the  dragon  before  the  woman 
evidently  "symbolizes  the  enmity  of  the  serpent  against 
the  seed  of  the  woman,  beginning  with  the  intended 
treachery  of  Herod  and  massacre  of  the  innocents ;  but 
including  also  the  malice  that  pursued  Him  through  life, 
the  temptation,  and  at  last  the  cross  "  (SiMCOX). 

5.  And  she  was  delivered  of  a  son,  a  man  child,  who  is  to  rule  all  the 
nations  with  a  rod  of  iron  :  and  her  child  was  caught  up  unto  God,  and 
unto  his  throne. 

We  agree  with  Alford  in  his  very  emphatic  comment 
on  the  words,  zvlio  is  to  rule  (shepherdize)  all  the  nations 
zvith  a  rod  of  iron  ;  "  These  words,  cited  verbatim  from 
the  Greek  text  of  Ps.  2  :  9,  leave  no  possibility  of  doubt 
who  is  here  intended.  The  man-child  is  the  Lord  Jesus 
Christ,  and  none  other.  And  this  result  is  a  most  im- 
portant one  for  the  fixity  of  reference  of  the  whole 
prophecy.  It  forms  one  of  those  landmarks  by  which  the 
legitimacy  of  various  interpretations  may  be  tested.  .  .  . 
The  exigencies  of  this    passage    require    that  the  birth 


XII.  6.]  CHAPTER  XII.  I57 

should  be  understood  literally  and  historically,  of  that 
Birth  of  which  all  Christians  know."  DUESTERDIECK 
remarks:  "These  words,  which  are  referred  also  to 
Christ  in  19  :  15,  make  it  indubitable  that  the  child  born  of 
the  woman  is  the  Messiah."  (So  also  De  Wette,  Rinck, 
Hengstenburg,  Ebrard,  Lee,  Simcox,  Currey,  Sadler, 
Boyd-Carpenter,  etc.).  Any  other  interpretation  is 
simply  made  in  the  interests  of  some  preconceived  theory 
of  Apocalyptic  interpretation.  In  vision  John  saw  that 
the  child  was  caught  up  unto  God  and  unto  his  tJirone,  and 
this  had  been  fulfilled  when  Christ  ascended  into  heaven, 
and  sat  down  at  the  right  hand  of  God.  John  sees  in 
vision  the  whole  history  of  the  O.  T.  Church  and  of  Israel, 
in  God's  covenant  relation  to  His  chosen  people,  down  to 
the  very  end  of  time.  The  thought  here,  that  this  viaii- 
child  is  to  rule  all  the  nations  ivith  a  rod  of  iron,  brings 
by  anticipation  this  very  period  of  the  final  end  before 
us,  as  we  see  in  the  next  verse. 

6.  And  the  woman  fled  into  the  wilderness,  where  she  hath  a  place  pre- 
pared of  God,  that  there  they  may  nourish  her  a  thousand  two  hundred 
and  threescore  days. 

This  whole  verse  is  anticipatory.  John  here  briefly 
summarizes  what  is  described  more  minutely  in  the  latter 
part  of  this  chapter  (12  :  13-15)-  This  also  shows  that 
the  zvar  in  heaven  (12  :  7-9)  does  not  follow  in  time  after 
the  flight  of  the  woman,  but  occurs  before  it, — in  fact 
occurs  contemporaneously  with  the  Ascension  of  Christ 
into  heaven.  We  believe  that  the  only  true  solution  of 
this  difficult  chapter  lies  in  understanding  it  in  its  most 
simple  and  natural  way.  The  passage  12  :  I-5  refers  to 
events  connected  with  the  life  of  Christ,  and  has  been 
fulfilled  with  Christ's  Ascension  into  heaven  ;  the  one 
verse  12  :  6  is  parallel  to  12  :  13-17.  is  anticipatory,  and 
lies  still  in  the  future,  referring  evidently  to  the  last  ^iVz 


158  THE  REVEL  A  TION  OF  ST.  JOHN.  [Xii.  6. 

years  of  Antichrist's  reign,  the  last  half  of  Daniel's  week 
(Dan.  9  :  27);  the  passage  12  :  7-9  refers  to  events  that 
took  place  at  the  time  of  Christ's  ascension;  while  12: 
10-12  is  a  continuation  of  the  vision  and  refers  to  events 
in  connection  with  the  days  of  Antichrist.  This  would 
imply,  contrary  to  the  whole  scheme  of  the  Continuous- 
Historical  interpreters,  that  no  notice  is  taken  here,  or  in 
the  Apocalypse  anywhere,  of  what  is  known  as  the  His- 
torical Church  Period,  elapsing  between  Christ's  Ascen- 
sion and  the  times  of  the  Second  Advent,  The  remarks 
of  Sadler  are  very  suggestive  on  this  point :  "  I  desire  to 
put  on  record  the  enunciation  of  a  great  principle,  which 
is  this :  that  from  the  departure  of  our  Lord,  at  the 
moment  of  His  Ascension  to  the  moment  of  His  Second 
Advent,  it  is  not  lawful  for  us  to  assume  that  any  definite 
lapse  of  time  intervenes.  ...  I  believe  that  there  is  no 
time  allotted  to  the  world  or  to  the  Church  between  the 
disappearance  of  Christ  on  Mount  Olivet  and  His  return. 
During  the  whole  of  these  1,800  years  and  more  He 
might  have  been  expected  at  any  moment ;  so  that  I 
think  that  it  is  not  permitted  to  us  to  make  the  history 
of  the  events  which  have  occurred  since  the  visions  of  the 
Apocalypse  to  be  the  subject  of  these  visions,  so  that  so 
many  centuries  should  elapse  between  the  time  in  which 
St.  John  saw  them  and  the  present  time.  Where  there 
appears  to  be  visions  of  successive  events,  it  is  only  in 
appearance."  And  we  might  add,  that  with  Daniel  also 
there  is  no  time  between  the  close  of  the  69  weeks  when 
the  Anointed  one  was  to  be  cut  off,  and  the  final  week 
when  the  prince  that  shall  come  shall  make  afrni  covenant 
with  many  for  one  zueek,  but  in  the  midst  of  the  iveek  he  shall 
cause  the  sacrifice  and  the  meat  offering  to  cease  (Dan.  9  : 
26,  27).  This  also  explains  why  in  Christ's  prophecy  of 
the  signs  of  His  Coming  and  of  the  end  of  the  world,  there 


XII.  7]  CHAPTER  XII.  1 59 

seems  to  be  such  a  close  connection  between  the  destruc- 
tion of  Jerusalem  and  the  final  consummation. 

The  zvojiian  represents  the  remnant  of  Israel  (see  notes 
on  12  :  2),  now  converted  by  the  events  connected  with 
the  preaching  and  the  resurrection  of  the  two  witnesses 
(see  notes  on  1 1  :  13),  and  the  1,260  days  are  the  same  as 
the  time,  and  times,  and  half  a  time  of  12  :  14,  and 
both  are  to  be  identified  with  the  last  3>^  years  of  the 
reign  of  Antichrist,  corresponding  to  the  last  half  of 
Daniel's  week.  For  further  explanation  see  the  parallel 
passage  12  :  13-15- 

38.  The  War  between  Michael  and  the  Dragon 

(xii.  7-9). 

7.  And  there  was- war  in  heaven  :  Michael  and  his  2i\\ge\&  going  forth 
to  war  with  the  dragon ;  and  the  dragon  warred  and  his  angels. 

It  is  probably  best  to  connect  this  war  in  heaven  with 
the  events  recorded  in  12  :  5,  as  occurring  at  the  time  of 
Christ's  Ascension  into  heaven.  Although  Satan  and  his 
angels  had  been  cast  out  of  heaven  at  sometime  previous 
to  the  fall  of  man  (see  notes  on  2  Pet.  2:4;  and  Jude  6), 
yet  it  seems  that,  in  the  counsel  of  God,  he  was  still  per- 
mitted, in  O.  T.  times,  before  Christ's  work  of  Redemp- 
tion was  completed,  to  enter  into  the  presence  of  God  in 
heaven.  In  Job  i  :  6-12  ;  2  :  1-7,  he  appears  before  God 
as  the  accuser  of  Job,  and  in  Zech.  3:1,2,  as  the  accuser 
of  Joshua,  the  high  priest.  No  matter  how  mysterious 
this  passage  (Rev.  12  :  7-9)  may  seem,  it  is  evident  that 
the  casting  down  of  Satan  from  his  ofhce  of  accuser  in 
heaven  is  connected  with  the  great  justifying  work  of  re- 
demption. John  here  gives  us  a  glimpse  into  the  world 
of  spirits  which  can  be  compared  with  what  Christ  re- 
veals to  us  in  Luke  10  :  17,  18,  "I  beheld  Satan  falling 
as  lightning  from  heaven,"  and  John  12  :  31,  "Now  is  the 


l6o  THE  REVELATION  OF  ST.  JOHN:  [xii.  8. 

judgment  of  this  world:  now  shall  the  prince  of  this 
world  be  cast  out ;  "  with  what  Peter  unfolds  in  i  Pet. 
3:19,  20,  and  4  :  6  (see  Lutheran  Commentary  on  General 
Epistles),  and  with  the  revelations  given  by  Paul  in  Col. 
2:15  and  Eph.  4  :  8-10.  We  have  a  right  to  infer  that 
Satan,  when  he  found  himself  unable  to  overcome  Christ 
here  on  earth  by  subtlety,  carried  his  war  into  heaven 
itself,  returning  thither  with  his  angels,  with  the  vain 
hope  of  supplanting  Christ  on  the  throne  of  heaven — 
God  permitting  it,  in  His  eternal  counsels,  for  the  sake  of 
the  glory  of  His  Son.  In  fact,  in  the  Bible  we  find  that 
the  history  of  the  ever  deeper  downfall  of  Satan  has/<7«r 
periods  :  (i)  From  his  original  fall  to  the  first  Coming  of 
Christ,  during  which  time  he  still  had  access  to  heaven 
as  the  accuser  {Devil)  and  adversary  {Satan)  of  man  ;  (2) 
from  Christ's  Ascension  to  His  Second  Advent,  during 
which  time  he  is  still  the  prince  of  this  zuorld,  and  rages 
especially  during  the  short  time  immediately  preceding 
Christ's  Coming  to  destroy  Antichrist  ;  (3)  his  being  bound 
during  the  period  of  the  Millennium  (20  :  1-3)  ;  and  (4)  his 
final  judgment  (20:  10).  The  Archangel  Michael  {]\xdQ 
9)  is  not  to  be  identified  with  Christ,  as  some  commen- 
tators maintain.  He  was  the  adversary  of  Satan,  in  their 
strife  about  the  body  of  Moses  (see  notes  on  Jude  9),  and 
in  the  O.  T.,  as  the  guardian  of  the  Jewish  people  in  their 
conflict  with  heathenism,  he  is  represented  as  the  leader 
of  the  good  angels  in  their  conflict  with  the  power  of 
Satan  (Dan.  10  :  13,  21  ;   12  :  i). 

8.     And  they  prevailed  not,  neither  was  their  place  found  any  more  in 
heaven. 

Not  only  were  the  dragon  and  his  angels  defeated,  but 
they  were  cast  out  of  heaven,  no  more  to  enter  therein. 
Satan  had  now,  for  the  believer,  been  utterly  vanquished, 
and  the  great  work  for  which  the  Son  of  God  had  come 


XH.  9,  10.]  CHAPTER  Xn.  i6i 

into  the  world  was  accomplished  (see  notes  on    i    John 
3:8). 

9.  And  the  great  dragon  was  cast  down,  the  old  serpent,  he  that  is 
called  the  Devil  and  Satan,  the  deceiver  of  the  whole  world  (Gr.  inhabited 
earth) ;  he  was  cast  down  to  the  earth,  and  his  angels  were  cast  down  with 
him. 

A  fuller  description  of  what  was  meant  by  the  preced- 
ing verse.  The  names  here  given  to  the  dragon  describe 
his  character.  First,  he  is  called  the  old  serpent,  with 
reference  to  Gen.  3:1.  This  is  the  serpent  which  be- 
guiled Eve  (2  Cor.  11:3),  the  old  serpent,  because  he  zvas 
a  murderer  from  the  beginning  (John  8  :  44).  Secondly, 
he  is  called  the  Devil,  that  is,  Slanderer  or  Accuser,  h&- 
cause  he  slanders  God  to  man  (Gen.  3  :  4.  5)  and  man  to 
God  (Job  I  :  9-1 1  ;  2  :  4,  5  ;  Rev.  12  :  10),  and  Satan,  that 
is,  Adversary,  because  he  is  the  great  opposer  of  God 
and  man.  Thirdly,  he  is  described  as  the  deceiver  of  the 
whole  inhabited  ivorld,  of  which  he  is  the  prince  and  god. 
He  does  not,  indeed,  succeed  in  betraying  all,  but  he  en- 
deavors even  to  deceive  the  saints.  This  casting  dozvn  of 
Satan  and  his  angels  to  the  earth  is  the  consequence  of 
their  being  cast  out  of  heaven, — and  though  the  abyss  is 
the  home  of  Satan  and  his  angels  (see  notes  on  9  :  11), 
still  as  "the  prince  of  this  world"  (John  12  :  31  ; 
16:  11),  he  is  very  active  here  on  earth  among  men  dur- 
ing the  time  intervening  between  the  Ascension  of  Christ 
and  the  Second  Advent,  but  especially  during  the  short 
time  of  the  days  of  Antichrist. 

39.  The  Rejoicing  in    Heaven    at    the    Fall  of 
Satan  (xii.  10-12). 

10.     And  I  heard  a  great  voice  in  heaven,  saying,  Now  is  come  the  salva- 
tion, and  the  power,  and  the  kingdom  of  our  God,  and  the  authority  of  his 
Christ :  for  the  accuser  of  our  brethren  is  cast  down,  which  accuseth  them 
before  our  God  day  and  night. 
II 


i62  THE  REVELATION  OF  ST.  JOHN  [xii.  ii. 

In  the  heavenly  choir,  no  notice,  is  taken  of  the  long 
period  elapsing  between  Christ's  Ascension  and  His 
Second  Coming  to  assume  His  Kingdom.  See  notes  on 
12:6.  The  heavenly  song,  probably  proceeding  from 
the  24  elders  as  representing  the  Redeemed  Church  (the 
expression  our  brethren  suggests  this),  celebrates  the  final 
consummation  as  at  hand,  and  Christ  as  entering  upon 
His  universal  Kingdom.  This  song  is  introductory  to 
the  final  events  occurring  during  the  times  of  Antichrist 
as  described  more  fully,  12  :  13 — 14  :  20.  Duesterdieck 
calls  attention  to  the  fact  that  the  individual  ideas  of  this 
song  are  very  significant.  The  Salvation  refers  to  "  the 
sum  total  of  all  righteousness,  blessedness,  and  holiness, 
as  they  have  been  prepared  for  the  creature  by  God 
through  His  Christ  "  (7  :  lO  ;  19  :  i) ;  the  power  of  God  has 
special  reference  to  His  victory  over  the  Dragon,  not  only 
contemplated  as  having  taken  place  at  Christ's  Ascen- 
sion, but  in  view  of  the  final  and  complete  victory  over 
Satan,  which  is  here  anticipated ;  the  poiver  or  authority 
"  is  ascribed  to  God's  Christ,  because  it  is  the  definite, 
supreme  power  peculiar  to  God's  Christ  as  such."  They 
rejoice  because  he  who  has  always  had  the  habit  of 
accusing  saints  is  now  cast  down.  Simcox,  Lee,  and 
others  correctly  see  in  the  present  accuseth  the  mark  of 
the  habitual  act,  rather  than  that  of  the  present.  The 
sense  is  illustrated  by  the  scene  in  the  Prologue  of  Job 
and  in  Zech.  3:1,2,  already  referred  to. 

II.  And  they  overcame  him  because  of  the  blood  of  the  Lamb,  and 
because  of  the  word  of  their  testimony  ;  and  they  loved  not  their  life  even 
unto  death. 

The  song  now  celebrates  the  victorious  faith  of  those 
believers  who  endured  the  trials  of  the  days  of  Antichrist, 
which  are  here  regarded  as  victoriously  overcome.  They 
overcame  Satan,  not  by  their  own  power  or  might,  but 


XII.  12,  13.]  CHAPTER  XII.  163 

the  cause  on  account  of  which  the  victory  was  won  was 
Christ's  victory  over  Satan,  won  by  the  shedding  of  His 
precious  blood,  and  this  victory  of  believers  was  also  the 
consequence  of  their  having  given  a  faithful  testimony 
of  their  faith  even  unto  death.  "  It  is  because  they  have 
given  a  faithful  testimony,  even  unto  death,  that  they 
are  victorious  "  (Alford). 

12.  Therefore  rejoice,  O  heavens,  and  ye  that  dwell  (Gr.  tabernacle)  in 
them.  Woe  for  the  earth  and  for  the  sea :  because  the  devil  is  gone  down 
unto  you,  having  great  wrath,  knowing  that  he  hath  but  a  short  time. 

The  inhabitants  of  heaven  are  to  rejoice,  for  the  final 
consummation  has  come.  Christ  will  now  enter  upon 
the  full  exercise  of  his  universal  Kingdom.  Only  a  short 
time  will  elapse.  He  cometh  quickly.  But  woe  to  the 
earth  and  its  inhabitants.  For  the  devil  is  still  the  prince 
of  this  world,  and  now  in  the  days  of  Antichrist  he  has 
but  a  short  time.  Great  is  his  wrath,  and  it  is  inflamed 
anew,  for  he  has  but  little  time  to  wreak  his  anger  upon 
those  who  resist  either  him,  or  his  beast,  or  his  authority. 

40.  The  Deliverance  of  the  Woman  (xii.  13-17). 

13.  And  when  the  dragon  saw  that  he  was  cast  down  to  the  earth,  he 
persecuted  the  woman  which  brought  forth  the  man  child. 

John  now  explains  more  freely  the  cause  of  the  flight 
of  the  woman,  to  which  reference  had  been  made  in 
12:6.  When  the  dragon  saw  that  he  could  no  longer 
succeed  in  destroying  the  man-child,  he  turned  his  hatred 
towards  the  mother  of  the  child.  No  notice  whatever  is 
here  taken  of  the  time  elapsing  between  the  snatching 
up  of  the  child  and  its  accompanying  war,  and  the  final 
persecution  of  the  woman,  the  remnant  of  Israel  converted 
by  the  preaching  of  the  two  witnesses  (see  notes  on 
II  :  13) — in  the  days  of  Antichrist.  Of  course  it  is  im- 
plied that  the  dragon  always  persecuted   Israel  from  the 


1 64  THE  REVELATION  OF  ST.  JOHN.  [xii.  14. 

time  of  the  Ascension  of  Christ  into  heaven, — and  the 
whole  history  of  the  Jewish  people  ever  since  is  but  the 
living  illustration  of  the  truth  of  this  great  fact,  for  Satan 
not  only  stirred  up  in  them  a  bitterness  and  hatred 
against  the  Man-CJiild,  but  has  even  used  the  professing 
church  as  an  instrument  to  punish  the  Jews  during  the 
whole  period, — but  of  this  there  is  no  reference  here. 
John  describes  simply  the  final  end,  for  we  are  again  at 
the  beginning  of  the  last  3^  years  of  the  reign  of  Anti- 
christ (13  :  i),  just  as  we  were  by  anticipation  at  12  :  6. 

14.  And  there  were  given  to  the  woman  the  two  wings  of  the  great 
eagle,  that  she  might  fly  into  the  wilderness  unto  her  place,  where  she  is 
nourished  for  a  time,  and  times,  and  half  a  time,  from  the  face  of  the 
serpent. 

The  two  wings  of  the  great  eagle.  This  figure  is 
taken  from  Ex.  19  :  4,  "  ye  have  seen  what  I  did  unto 
the  Egyptians,  and  how  I  bore  you  on  eagles'  wings,  and 
brought  you  unto  myself,"  for  "  as  an  eagle  stirreth  up 
her  nest,  that  fluttereth  over  her  young,  he  spread 
abroad  his  wings,  he  took  them,  he  bore  them  on  his 
pinions"  (Deut.  32:  11).  Tivo  wings  are  mentioned  to 
indicate  the  rapid  and  sure  escape  which  was  made  by 
the  believing  Jewish  remnant.  DUESTERDIECK  correctly : 
"  As  God  formerly  bore  His  people,  when  they  fled  from 
the  Egyptians,  on  eagles'  wings,  so,  for  her  sure  escape, 
a  pair  of  eagle's  wings  is  given  the  woman  fleeing  from 
the  dragon."  Into  the  wilderness.  Just  as  Israel  was 
delivered  out  of  Egypt  by  the  flight  into  the  wilderness, 
so,  in  the  oppression  and  bondage  of  the  Egypt  of  Anti- 
christ, will  deliverance  come  to  the  believing  Jewish 
remnant,  by  the  flight  into  the  zvilde?'7icss.  There  is 
nothing  incredible  in  this,  and  this  is  in  perfect  harmony 
with  Ezek.  20  :  35-38.  Unto  her  place.  This  is  the 
place  prepared  of  God,  mentioned  in    12  :  6.     Just  as  the 


XII.  15]  CHAPTER  XII.  165 

wilderness  of  Sinai  had  been  the  place  especially  prepared 
for  the  deliverance  of  Israel  (Ex.  23  :  20,  "  Behold,  I  send 
an  angel  before  thee,  to  keep  thee  by  the  way,  and  to 
bring  thee  itito  the  place  which  I  have  prepared''),  so  God 
in  these  last  days  of  trial  and  tribulation  has  a  special 
place  of  deliverance  and  safety  prepared  for  His  suffering 
people.  Where  she  is  nourished.  Just  as  God  nourished 
Israel  with  manna  in  the  wilderness,  so  s\\d\\  the  xvonian 
be  nourished  in  the  wilderness  y<3r  a  time,  and  times,  and 
half  a  time,  corresponding  to  the  1,260  days  of  12  :  6,  the 
period  of  Antichrist  referred  to  in  Dan.  7:25;  which  is 
the  same  as  the  last  half  of  Daniel's  week  (Dan.  9 :  27), 
— all  corresponding  to  the  42  months  during  which  the 
beast  exercises  his  authority  (13  :  5-7)- 

15.  And  the  serpent  cast  out  of  his  mouth  after  the  woman  water  as  a 
river,  that  he  might  cause  her  to  be  carried  away  by  the  stream. 

In  contrast  to  the  miraculous  preservation  of  Israel  by 
the  waters  of  the  Red  Sea  and  the  destruction  of  the 
Egyptians  by  the  same,  we  have  here  the  attempt  of  Satan 
to  destroy  the  saints  by  a  flood.  Although  we  do  not  pro- 
fess to  understand  or  explain  any  of  these  prophecies  con- 
cerning events  still  lying  in  the  future,  we  deem  it  far 
better  to  accept  the  idea  that  God  will  in  some  way  bring 
about  all  these  events  as  here  indicated,  than  to  adopt  the 
strange  and  arbitrary  fancies  with  which  the  allegorists 
and  historical  interpreters  seek  to  becloud  us.  Alford, 
although  he  himself  is  unable  to  see  any  definite  solution, 
is,  however,  clear  in  his  own  mind  that  the  historical  inter- 
pretation given  by  so  many  to  this  whole  passage  (12  : 
13-17),  is  utterly  wrong.  He  remarks:  "  Then  the  river 
which  the  dragon  sent  out  of  his  mouth  after  the  woman 
might  be  variously  understood, — of  the  Roman  armies 
which  threatened  to  sweep  away  Christianity  in  the  wreck 
of  the  Jewish  nation, — or  of  the  persecutions  which  fol- 


l66  THE  REVELATION  OF  ST.  JOHN:        [xii.  i6,  17. 

lowed  the  church  into  her  retreats,  but  eventually  became 
absorbed  by  the  civil  power  turning  Christian, — or  of  the 
Jewish  nation  itself,  banded  together  against  Christianity 
wherever  it  appeared,  but  eventually  itself  becoming 
powerless  against  it  by  its  dispersion  and  ruin, — or  again, 
of  the  influx  of  heretical  opinions  from  the  Pagan  phi- 
losophers which  tended  to  swamp  the  true  faith,  I  con- 
fess that  not  one  of  these  seems  to  me  satisfactorily  to 
answer  the  conditions  :  nor  do  we  gain  anything  by  their 
combination.  But  anything  within  reasonable  regard  for 
the  analogies  and  symbolism  of  the  text  seems  better 
than  the  now  too  commonly  received  historical  interpre- 
tation, with  its  wild  fancies  and  arbitrary  assignment  of 
words  and  figures." 

16.  And  the  earth  helped  the  woman,  and  the  earth  opened  her  mouth, 
and  swallowed  up  the  river  which  the  dragon  cast  out  of  his  mouth. 

Just  as  God  once  miraculously  saved  His  people  by  their 
passage  through  the  Red  Sea,  so  now  by  a  similar  miracle 
He  will  again  save  His  people,  but  in  another  way,  for  the 
earth  shall  open  its  mouth,  just  as  once  before  it  did, 
when  it  swallowed  up  all  those  concerned  in  the  matter 
of  Korah,  Dathan,  and  Abiram  (Num.  16  :  26-35),  and 
receive  the  rushing  torrent  in  its  gaping  mouth 

17.  And  the  dragon  waxed  wroth  with  the  woman,  and  went  away  to 
make  war  with  the  rest  of  her  seed,  which  keep  the  commandments  of  God 
and  hold  the  testimony  of  Jesus  :  and  he  stood  upon  the  sand  of  the  sea. 

The  woman,  as  we  have  seen,  represents  the  converted 
remnant  of  Israel,  which  the  dragon  sought  to  destroy, 
but  as  she  has  been  delivered  out  of  his  hands  in  a  mirac- 
ulous way  by  God,  Satan  now  vents  his  anger  against 
those  believers  among  the  Gentiles  which  remain  faithful 
to  God,  and  keep  the  testimony  of  Jesus.  How  the 
dragon  makes  war  with  the  believing  Gentiles  is  more 
fully  related  in  the  next  chapter.     He  is  here  represented 


XII.  17.]  CHAPTER  XTL  167 

as  standing  upon  the  sand  of  the  sea,  in  order  that  he 
may  call  forth  the  beast,  to  whom  he  will  give  all  his 
power  and  authority  (13  :  2). 

Synopsis  of  Interpretations.  The  Pretcrists  as  a  rule 
(Herder,  Ewald,  Renan,  etc.)  refer  the  whole  chapter  to 
events  preceding  the  destruction  of  Jerusalem,  70  A.  D., 
especially  to  the  flight  of  the  Christians  from  Jerusalem 
to  Pella  beyond  Jordan.  The  Dragon  is  the  symbol  of 
the  Roman  Empire.  The  Continuous-Historical  interpre- 
ters, no  matter  how  they  may  differ  in  details,  see  in  this 
vision  a  prediction  of  the  triumph  of  Christianity  in  the 
Roman  Empire,  and  the  majority  of  commentators  see 
in  it  especially  the  victories  of  Con'stantine  and  Theo- 
dosius  (Elliott,  Mede,  Vitringa,  Brightman,  Bishop  New- 
ton, etc.).  The  Futurists  as  a  rule  maintain  that  this 
chapter  sets  forth  the  state  of  things  at  the  close  of  the 
first  half  of  the  last  week  of  Daniel,  after  the  general 
conversion  of  the  Jews. 

The  Woman. —  In  addition  to  the  interpretations  given 
under  12  :  2,  we  have  other  theories  as  to  the  signification 
of  tJie  woman, — as  the  primitive  Church,  or  the  invisible 
Church,  or  the  pure  Church,  or  the  true  visible  Church,  or 
humanity,  etc. 

The  Dragon. — (i)  Satan  inspiring  Herod,  Judas,  and 
others ;  (2)  the  Roman  Empire  under  Nero  ;  (3)  the 
Roman  Empire  as  a  persecuting  power  hostile  to  Chris- 
tianity ;  (4)  the  rulers  of  the  Roman  Empire  ;  etc. 

The  Man-Child. — (i)  Christ  formed  mystically  in  His 
members  ;  (2)  all  regenerated  children  of  God  ;  (3)  the 
origin  of  the  Christian  Empire  ;  (4)  Con.stantine  ;  (5) 
Christ's  kingly  dominion  ;  (6)  the  Nicene  Creed  ;  (7)  the 
Roman  Catholic  Church  ;  etc. 

The  Woman  s  Flight. — (i)  The  flight  of  the  faithful  in 
the  days  of  Antiochus  (Doellinger)  ;  (2)  at  the  time  of  the 


1 68  THE  REVELATION  OF  ST.  JOHN.  [xil.  17. 

threatened  destruction  of  Jerusalem  (the  Preterists)  ;  (3) 
the  passage  of  Christianity  from  the  Jews  to  the  Gentiles 
(Vitringa,  Bengel,  Auberlen,  and  others)  ;  (4)  the  division 
of  the  Roman  Empire  into  the  Greek  and  Latin  Empires 
(Isaac  Newton)  ;  (5)  the  corruptions  of  the  Church  (Cun- 
ninghame)  ;  etc. 

TJie  War  in  Heaven. — (i)  The  original  fall  of  Satan 
and  his  angels  ;  (2)  occurred  at  the  time  of  the  Ascension 
of  Christ  ;  (3)  will  take  place  in  the  future,  at  the  end  of 
days  (Ebrard,  De  Burgh,  Stern,  etc.)  ;  (4)  the  conflict 
between  paganism  and  Christianity  (Elliott  and  others)  ; 
(5)  the  struggle  between  a  faithful  and  apostate  priest- 
hood (Faber)  ;  etc. 

T]ie  Two  Wings  of  the  Great  Eagle. — (i)  The  Old  and 
New  Testament  (Wordsworth)  ;  (2)  the  two  divisions  of 
the  Roman  Empire,  under  its  successive  rulers,  protect- 
ing the  Church    (Mede,  Bengel,  Auberlen,   and  others)  ; 

(3)  the     Roman     Empire    under    Theodosius   (Elliott)  ; 

(4)  the  faith  of  Jesus  Christ  ;  etc. 

The  Flood  of  Water. — (i)  The  Roman  persecution  ;  (2) 
the  deluge  of  barbarous  nations,  the  Goths  and  Huns 
(Wordsworth)  ;  (3)  the  Arian  heretics  ;  (4)  the  Turks  ;  (5) 
the  streams  of  the  migration  of  nations  (Auberlen)  ;  (6) 
the  hosts  of  Antichrist  :  (7)  the  French  Revolution  ;  etc. 

The  Rest  of  her  Seed. — (i)  Those  to  whom  the  woman 
was  to  give  birth  in  the  wilderness  (Mede)  ;  (2)  the 
churches  of  the  Dispersion  (Renan)  ;  (3)  the  Eastern 
Church  ;  (4)  the  Western  Church,  especially  the  Walden- 
ses,  etc.  ;  (5)  faithful  witnesses,  like  Augustine  and 
others  ;  (6)  the  Gentile  Christians  (Ebrard,  Bisping,  and 
others)  ;  etc. 


CHAPTER  XIII. 

41.  The  Vision  of  the  First  Beast,  (xiii.  i-io). 

I.  And  I  saw  a  beast  coming  up  out  of  the  sea,  having  ten  horns  and 
seven  heads,  and  on  his  horns  ten  diadems,  and  upon  his  heads  names  of 
blasphemy. 

John  in  his  vision  saw  a  beast  coming  up  out  of  the 
sea,  evidently  called  forth  by  the  dragon,  who  was  stand- 
ing upon  its  visible  shore  (see  last  verse).  To  the  large 
majority  of  commentators  the  sea  represents  the  con- 
fused multitude  of  the  nations  of  the  world  (Hengsten- 
berg,  Ebrard,  Kliefoth,  Wordsworth,  Lee,  and  others). 
This  beast  is  the  same  already  referred  to  in  11:7,  and 
more  fully  described  in  Rev.  xvii.  He  sees  that  the 
beast  has  ten  horns  and  seven  heads,  the  same  number 
each  that  the  dragon  had,  in  whose  interests  the  beast 
appears.  The  horns  are  here  mentioned  first,  because 
they  are  first  seen  as  the  beast  comes  up  out  of  the  sea, 
afterwards  the  heads  are  always  mentioned  first  (17  :  3,  7). 
There  was  the  difference,  however,  between  the  dragon 
and  the  beast — the  dragon  had  seven  diadems  upon  its 
seven  heads  (12  :  3),  but  the  beast  had  ten  diadems  upon 
its  ten  horns,  and  upon  each  of  its  seven  heads  there  was 
written  a  name  of  blasphemy.  Throughout  our  whole 
exposition  we  must  keep  in  mind  the  Vision  of  Daniel 
(Dan.  7),  but  John's  Vision  differs  in  some  particulars 
and  supplies  details  which  are  not  given  there. 

Daniel  s^w  four  beasts  coming  out   of  the  sea  (Dan. 

7  :  3),  which  were  explained  to  him  as   representing  four 

169 


170  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [xill.  2. 

kings  (Dan.  7  :  17),  or  kingdoms  (Dan.  7  :  23).  We 
have  here  to  do  especially  with  h.\s  fourth  beast  which 
had  ten  Jiorns  (Dan.  7  :  7,  20),  among  which  tho.  little  horn 
came  up,  having  plucked  up  three  of  the  first  horns  by 
the  roots  (Dan.  7  :  8,  20),  and  made  war  with,  and  wore 
out  the  Saints  of  the  Most  High  (Dan.  7:21,  25).  It 
was  explained  to  Daniel  that  the  ten  Jiorns  signify  that 
out  of  the  fourth  kingdom  ten  kings  should  arise  (Dan. 
7  :  24),  and  that  tJie  little  horn  represents  another  king 
who  shall  put  down  three  kings,  and  who  from  the  whole 
presentation  may  be  regarded  as  the  Old  Testament  type 
of  Antichrist.  In  John's  Vision  we  are  also  informed  of 
the  meaning  of  the  seven  heads  and  ten  horns  of  the  first 
Beast,  for  the  angel  explains  that  the  seven  heads  are  seven 
kings, — "  the  beast  is  himself  also  an  eighth,  and  is  of  the 
seven," — and  the  ten  Jiorns  are  ten  Icings  which  *'  receive 
authority  as  kings  with  the  beast,  for  one  hour"  (Rev. 
17  :  10 — 12). 

2.  And  the  beast  which  I  saw  was  like  unto  a  leopard,  and  his  feet  were 
as  the  feet  of  a  bear,  and  his  mouth  as  the  mouth  of  a  lion  :  and  the  dragon 
gave  him  his  power,  and  his  throne,  and  great  authority. 

Daniel  saw  four  beasts,  representing  four  kingdoms 
(Dan.  7  :  17,  23);  St.  John  sees  one  beast  uniting  the 
characteristics  of  the  four.  It  is  almost  certain  that  the 
four  kingdoms  represented  by  the  four  beasts  of  Daniel 
are,  (i)  the  Babylonian  or  Assyrian;  (2)  the  Medo-Per- 
sian  ;  (3)  the  Macedonian  or  Greek ;  and  (4)  the  Roman. 

This  is  the  traditional  view  and  defended  by  Caspari, 
Keil,  Pusey,  Wordsworth,  and  others.  The  Preterists  as 
a  rule  maintain  that  the  four  kingdoms  are  Babylonia, 
Media,  Persia,  and  Greece.  The  remarks  of  WORDS- 
WORTH are  very  suggestive  :  "  In  the  Vision  of  Daniel — 
who  looks  forzvard  from  the  Assyrian  Dynasty,  under 
which  he  was  living,  to  the  three  succeeding  ones,  the 


XIII.  2.]  CHAPTER  XIII.  171 

Medo-Persian,  Greek,  and  Roman — we  see  first  the  As- 
syrian Lion  (Dan.  7  :  4),  next  the  Medo-Persian  Bear 
(Dan.  7  :  5),  and  then  the  Greek  Leopard  (Dan.  7  :  6). 
In  the  Vision  of  the  Apocalypse  of  St.  John — who  looks 
backzvard  from  the  Royian  Dynasty,  under  which  he  was 
living,  to  the  XXwqq  preceding  dynasties — we  see  the  three 
Animals  of  Daniel,  mentioned  in  an  inverted  order,  d^nd 
combined  in  the  first  Beast,  here  displayed." 

But  this  First  Beast  cannot  be  identified  with  the 
Fourth  Beast  of  Daniel,  or  the  Roman  kingdom.  The 
whole  description  given  of  the  First  Beast  in  Rev.  17  :  9-13 
shows  that  it  corresponds  with  the  Little  Horn  which 
arises  among  the  ten  horns  of  the  Fourth  Beast  (Dan. 
7  :  20-25).  This  is  very  clearly  brought  out  by  WIL- 
LIAMS :  "  This  Beast  of  John  is  in  itself  composed  of  the 
four  Beasts  of  Daniel.  It  has  the  leopard-likeness  of  the 
third,  the  Grecian  or  Macedonian  ;  it  has  the  bear-feet  of 
the  second,  the  Persian  ;  the  lion-mouth  of  the  first,  the 
Babylonian ;  and  the  ten-horned  head  of  the  fourth 
beast,  which  is  the  Roman  kingdom.  Nor  is  that  all, 
for  it  has  also  seven  heads,  which  make  up  the  heads  of 
the  four  beasts,  inasmuch  as  the  leopard  of  Daniel  has 
four  heads  (Dan.  7  :  6),  which  four,  together  with  the 
other  three,  form  the  seven.  This  appears  to  indicate 
that  he  represents  some  great  principle  of  evil  found  in 
all  the  heathen  kingdoms.  It  is  therefore  a  mistake  to 
suppose  that  this  is  the  fourth  beast  of  Daniel,  or  the 
Roman  power;  it  will  rather  be  found  to  grow  out  of 
that,  the  last  of  the  four.  For  it  corresponds  with  the 
Little  Horn  which  arises  among  the  ten  horns.  ...  St. 
John  has  a  nearer  and  fuller  view  of  the  Little  Horn  of 
Daniel,  which  he  sees  as  this  great  Beast  of  universal 
dominion ;  and  this  ten-horned  Beast  is  undoubtedly 
Antichrist."     The  dragon  gave  him  his  power.     Satan, 


172  THE  RE  VELA  TION  OF  ST.  JOHN.  [xni.  3. 

asprinceof  this  world  (John  12  :  31  ;  16  :  11  ;  Eph.  2  :  2), 
will  equip  Antichrist  with  all  his  own  diabolical  power, 
in  order  to  use  him  as  an  instrument  of  his  wrath  against 
"  the  rest  of  the  seed  of  the  woman,"  that  is,  the  Gentile 
Christians  (12  :  17).  Duesterdieck  calls  attention  to  the 
inner  relation  existing  between  Satan's  pozver,  tJirone, 
and  authority.  This  diabolical  authority  imparted  to 
Antichrist  will  be  seen  in  his  power  over  freedom  and 
life  (13:7,  10),  and  over  the  business  of  men  (13  :  17), 
and  the  mention  of  a  tJirone  gives  us  a  more  definite  view 
of  the  zvorldly  dominion  which  will  be  exercised  by  the 
beast  (16  :  10).  SiMCOX :  "It  is  the  devil's  interest  and 
policy  to  disguise  his  working  under  the  forms  of  the 
world  ;  at  present,  he  has  actually  persuaded  many  to 
disbelieve  in  his  existence,"  Antichrist  thus  becomes 
the  vice-regent  and  instrument  of  the  devil,  his  earthly 
persecuting  power. 

3.  And  I  saw  one  of  his  heads  as  though  it  had  been  smitten  (Gr.  slain) 
unto  death ;  and  his  death-stroke  was  healed  :  and  the  whole  earth 
wondered  after  the  beast. 

Lee  remarks  :  "  Nowhere  is  it  more  important  for  the  ' 
correct  interpretation  of  the  Apocalypse  to  adhere  to 
historical  facts  than  here,"  but  we  add,  if  any  one  thing 
is  certain,  it  is  this,  that  every  explanation  hitherto 
offered  by  historical  interpreters  has  utterly  failed  to 
satisfy  the  text  or  the  context.  It  is  evident  that  when 
the  beast  rose  from  the  sea,  John  saw  the  deadly  wound 
on  one  of  the  heads  of  the  beast,  but  this  death-blow  was 
apparently  healed.  In  17  :  10,  11,  we  read:  TJie  seven 
heads  are  seven  kings  ;  t lie  five  are  fallen,  the  one  is,  the 
other  is  not  yet  come ;  and  the  beast  is  himself  also  an 
eighth,  and  is  of  the  seven.  This  death-blow  must  have 
been  given  to  one  of  the  five  kings  that  are  fallen.  These 
seven  kings  or  kingdoms  have  been  variously  understood: 


XIII.  3-]  CHAPTER  XIII.  173 

(i)  as  seven  personal  Kings  or  Emperors  of  Rome  (Pre- 
terists) ;  (2)  as  seven  world-powers,  eitJicr  (i)  Egypt, 
(2)  Assyria,  (3)   Babylonia,  (4)   Medo-Persia,   (5)  Greece, 

(6)  Rome,  (7)  the  Roman  Empire  with  its  Ten  Horns 
after  the  Barbaric  Invasion,  under  which  we  now  live 
(Hengstenberg,  Auberlen,  Burger,  Keil,  Alford,  and 
others),  ^r  (i)  Assyria,  (2)  Babylonia,  (3)  Persia,  (4)  Mace- 
donia, (5)  Syria  under  Antiochus  Epiphanes,  (6)  Rome, 

(7)  the  future  Apocalyptic  Kingdom  (Hofmann,  Ebrard, 
Fuller,  Luthardt,  and  others).  Luthardt  takes  courage 
to  name  the  five  fallen  kings  as  Sennacherib  (Assyria), 
Nebuchadnezzar  (Babylonia),  Cyrus  (Persia),  Alexander 
the  Great  (Macedonia),  and  Antiochus  Epiphanes  (Syria), 
and  favors  the  idea  that  the  Antichrist  of  the  future  will 
in  some  form  or  other  be  another  Antiochus  Epiphanes 
restored  to  life.  And  there  is  nothing  incredible  in  this. 
The  Preterists  see  in  this  verse  the  death  of  Nero,  and 
his  expected  re-appearance  as  Antichrist  ;  others  see  in 
it  the  effect  of  Christ's  death  on  the  Cross  ;  or  the  fall  of 
Napoleon's  Empire  (Faber)  ;  or  the  fall  of  the  Roman 
Pagan  Empire  and  the  establishment  of  the  Christian 
Roman  Empire  (Alford)  ;  or  the  blow  which  the  Roman 
Empire  received  from  the  Barbarian  invaders,  etc.  But 
the  manifestation  of  Antichrist  lies  still  in  the  future,  and 
when  he  makes  his  appearance,  the  whole  earth  shall 
wonder,  and  their  wonder  leads  to  worship. 

Fausset  :  "  The  beast,  healed  of  its  temporary  and 
external  wound,  returns  not  only  from  the  sea  (13:1) 
but  from  the  abyss  (17  :  8),  whence  it  draws  new  anti- 
christian  strength  of  hell  (13  :  12,  14;  ii  :  7).  A  new 
and  worse  heathenism  breaks  in  upon  the  Christianized 
world,  more  devilish  than  the  old  one  of  the  first  heads 
of  the  beast.  The  latter  was  an  apostasy  only  from  the 
general  revelation  of  God  in  nature  and  conscience  ;  but 


174  I^HE  RE  VELA  TION  OF  ST.  JOHN.  [xiii.  4. 

this  new  one  is  from  God's  revelation  of  love  in  His  Son. 
It  culminates  in  Antichrist,  the  man  of  sin,  the  son  of 
perdition  (17:  11;  2  Thess.  2  :  3),"  in  those  grievous 
times  described  by  Paul  (2  Tim.  3  :  1-4)  as  being  marked 
with  all  the  characteristics  of  old  heathenism  (Rom. 
I  :  29-32). 

4.  And  they  worshipped  the  dragon,  because  he  gave  his  authority  unto 
the  beast ;  and  they  worshipped  the  beast,  saying.  Who  is  Uke  unto  the 
beast  ?  and  wlio  is  able  to  war  with  liim  ? 

Two  effects,  awful  to  contemplate,  follow  the  aston- 
ishment with  which  the  world  beholds  the  power  and 
success  of  Antichrist.  They  will  worship  Satan  and  his 
beast.  Such  is  to  be  the  final  issue  of  modern  civiliza- 
tion, of  all  this  vaunted  progress  in  thought,  art,  science, 
and  methods  of  education.  So  blinded  will  men  become 
that  they  will  no  longer  be  able  to  discern  between  what 
is  of  Satan  and  what  is  of  God.  Williams:  "  Our  Lord's 
temptation  is  renewed  in  some  mysterious  manner,  so 
that  men  worship  Satan  on  account  of  the  wealth  and 
power  of  the  world  which  he  bestows,  under  this  sway  of 
Antichrist."  Boyd-CarpeNTER  :  "  The  spirit  of  the 
wild  beast  is  adored  wherever  worldliness  prevails. 
There  is  nothing  so  successful  as  success,  and  the  homage 
of  men  is  more  often  paid  to  power  than  to  principle." 
Commentators  call  attention  to  the  fact  that  even  the 
phraseology  in  which  they  express  their  worship  of  the 
beast  "  seems  like  a  blasphemous  parody  of  the  praise 
with  which  the  O.  T.  Church  celebrated  the  incomparable 
glory  of  the  living  God  "  (DUESTERDIECK).  (Compare 
Ex.  15:11:  Ps.  II  :  3,  5  ;  Micah  7  :  18.)  Who  is  able  to 
make  war  with  him  ?  The  reference  seems  to  be  to  the 
great  battle  for  which  all  things  in  the  Apocalypse  are 
preparing  (12:17;   13:7;  19  :  19). 


XIII.  5,  6.]  CHAPTER  XIII.  175 

5  And  there  was  given  to  him  a  mouth  speaking  great  things  and  blas- 
phemies;  and  there  was  given  to  him  authority  to  continue  forty  and 
two  months. 

In  this  verse  the  words  and  deeds  of  the  first  beast  are 
described.     We  here  find  consolation  for   beUevers,  for 
the  beast  has  no  power  beyond  what   is  given  to  him. 
"  Only  in    accordance   with  God's  will    can    the  dragon 
equip  his  beast,  and  only  within  the  limits  fixed  by  God 
can  the   beast    do   his   works"   (DUESTERDIECK).     The 
little  horn  of  Daniel,  which  is  evidently  the  same  as  the 
First  Beast    in    his   later  stage   of  existence,  i.  e.  Anti- 
christ, is  also    described  as  having  "  a   mouth    speaking 
great 'things"     (Dan.  7  :  8,  20,  25).     This  mouth  speak- 
ing  great  things  and  blasphemies  (2  Thess.  2  :  4)  may  be 
regarded  as  the  outcome  of  the  highest  arrogance,  self- 
glorification,    and     self-deification— the     result    of    the 
boasted  culture  and  selfish  civilization  of  the  last  times,— 
the  echoes  of  which  are  already  resounding  in  many  of 
the  antichristian  utterances  of  the  present   day.     Anti- 
christ will  receive  power   to  continue,  better,  as  in  the 
margin   of  the  Revised  Version,  to  do  his  works  during 
"  forty  and  two  months."     Compare  "  and  he  shall  do  his 
pleasure  "  of  Dan.  8  :  24  ;   1 1  :  28,  30.     This  period  of  42 
months  refers  to  the  last  half  of  Daniel's  week  (Dan.  7  : 
25  ;  9 :  27 ;   12:7),  the  well-known  period  of  3j^  years  or 

1,260  days',  during  which  Antichrist  shall  persecute  the 
slints.     See    notes    on    11:2;   12  :  6,    14,    and  compare 

Matt.  24  :  9. 

6  And  he  opened  his  mouth  for  blasphemies  against  God,  to  blas- 
pheme his  name,  and  his  tabernacle,  even  them  that  dwell  {tabenmele)  in 
the  heaven. 

We  have  here  a  more  particular  description  of  the 
blasphemies  referred  to  in  the  last  verse.  Even  if  we 
omit  and  before  "  them  "  and  read  even  as  in  the  Revised 


1 7  6  THE  RE  VELA  TION  OF  ST.  JOHN.  [xiii.  7. 

Version,  regarding  the  last  clause  in  apposition  with  the 
preceding,  we  may  see  here  a  reference  to  tJiree  forms  of 
blasphemy  :  (i)  the  blasphemy  of  God's  name, — in  that 
the  Beast  usurps  for  himself  the  names,  honor,  and  wor- 
ship of  God,  "  exalting  himself  against  all  that  is  called 
God  or  that  is  worshipped  "  (2  Thess.  2  :  4) — thus  deny- 
ing the  Son  of  God, — the  great  characteristic  of  Anti- 
christ ;  (2)  the  blasphemy  of  the  tabernacle  or  dwelling- " 
place  of  God,  whether  we  regard  it  on  earth — "  so  that 
he  sitteth  in  the  sanctuary  {jiaos)  of  God,  setting  himself 
forth  as  God  "  (2  Thess.  2  :  4) — or  in  heaven,  for  Anti- 
christ blasphemes  also  heaven  itself  ;  and  (3)  the 
blasphemy  of  the  Redeemed  Church  in  heaven,  the 
gracious  work  of  God,— including  the  holy  angels. 
Blunt,  following  Williams  and  some  of  the  ancient  com- 
mentators, suggests  that  the  three  forms  of  blasphemy 
are  :  (i)  against  God  in  His  Divine  Nature  ;  (2)  against 
the  Tabernacle  of  God,  that  is,  God  Incarnate  taberna- 
cling in  Human  Nature,  or  Christ  Himself ;  and  (3)  against 
the  Mystical  Body  of  God  Incarnate,  that  is,  the  Church  : 
and  that  this  blasphemy  "  represents  the  extreme  form 
of  all  words  spoken  against  God,  Christ,  and  His  Church." 

7.  And  it  was  given  unto  him  to  make  war  with  the  saints,  and  to  over- 
come them :  and  there  was  given  to  him  authority  over  every  tribe  and 
people  and  tongue  and  nation. 

Compare  Dan.  7  :  21,  22,  "I  beheld,  and  the  same  horn 
made  war  with  the  saints,  and  prevailed  against  them  ; 
until  the  ancient  of  days  came,  and  judgment  was  given 
to  the  saints  of  the  Most  High  ;  and  the  time  came  that 
the  saints  possessed  the  kingdom."  Antichrist  shall  ex- 
ercise universal  dominion,  for  his  empire  shall  extend 
over  the  whole  earth, — the  four  specifications,  tribe, 
people,  to7ig2ie,  and  ttation,  covering  all  the  inhabitants  of 
the  earth.     In  Dan.  7  :  22  (quoted  above)  we   find    the 


xiii.  8.]  CHAPTER  XIII.  177 

consolation  for  true  believers  on  earth  at  the  time  of  this 
tribulation.  Though  many  shall  fall  away  and  worship  the 
beast  even  among  professing  believers  (Matt.  24  :  9-12), 
the  true  believers  shall  be  preserved  through  the  great 
tribulation  (Matt.  24:  13).  In  the  Providence  of  God 
and  by  His  permission  "  the  devil  gives  to  Antichrist 
what  he  offered  to  Christ  (Luke  4:6)"  (SiMCOX). 

8.  And  all  that  dwell  on  the  earth  shall  worship  him,  every  one  whose 
name  hath  not  been  written  in  the  book  of  life  of  the  Lamb  that  hath  been 
slain  from  the  foundation  of  the  world. 

All  shall  worship  the  beast,  as  well  as  the  dragon  whom 
the  beast  represents  (13:4),  except  the  elect,  whose 
names  have  been  written  in  the  book  of  life.  All  this 
points  to  the  great  final  apostasy  predicted  by  our  Lord 
(Matt.  24:  II,  12)  and  by  St.  Paul  (2  Thess.  2  :  3). 
From  the  foundation  of  the  world.  These  last  words 
may  belong  either  to  "  written "  or  to  "  slain."  The 
former  connection  is  suggested  by  the  similar  one  in  Rev. 
17:8,  and  advocated  by  Bengel,  Hengstenberg,  Ebrard, 
Duesterdieck,  Milligan,  margin  of  Revised  Version,  and 
American  Revisers,  and  others ;  the  latter  seems  to  be 
the  most  natural,  according  to  the  order  of  the  words  in 
the  Greek  text.  If  not  contrary  to  the  analogy  of  faith, 
it  is  always  far  better  to  interpret  according  to  the  exact 
language  of  Scripture.  Here  there  is  no  doctrinal  diffi- 
culty, whichever  way  we  translate.  If  in  Biblical  phrase- 
ology the  kingdom  was  prepared  for  believers  "  from  the 
foundation  of  the  world  "  (Matt.  25  ;  34),  and  if  before 
the  foundation  of  the  world  (John  17  :  24;  Eph.  i  :  4)  it 
was  a  part  of  God's  plan,  known  and  provided  for,  that 
Christ  should  redeem  the  world  by  His  blood  (i  Pet.  i  : 
20),  it  is  equally  biblical  to  say  that  in  the  counsels  of 
God,  Christ  was  slain  from  the  foundation  of  the  world 
(so  in  substance  Bede,  Alford,  Blunt,  Plummer,  Lee, 
12 


178  THE  RE  VELA  TION  OF  ST.  JOHN.  [xiii.  9,  10. 

Pearson,  Wordsworth,  Sadler,  Boyd-Carpenter,  Currey, 
and  others).  WORDSWORTH :  "  The  Lamb  is  said  to 
have  been  slain  from  the  foundation  of  tJie  ivorld,  because 
in  the  Divine  Mind  He  was  foreseen  as  our  Propitiation, 
and  we  were  foreknown  in  Him  (Eph.  i  :  4-1 1),  and  His 
death  was  represented  in  Types,  and  foretold  in  Prophe- 
cies, even  from  the  beginning  (Gen.  3  :  15)." 

Lee  :  "Observe  that  in  this  description  of  the  First 
Beast  there  is  something  wanting  to  complete  our  idea 
of  Antichrist  ;  there  is  none  of  that  hypocrisy  and 
deceiveableness  which  other  parts  of  Scripture  lead  one 
to  expect.  This  is  supplied  by  the  Second  Beast  (13  : 
11);  see  2  Thess.  2:9-13  "  (After  Williams). 

9.  If  any  man  hath  an  ear,  let  him  hear. 

For  this  description  of  the  great  apostasy  and  of  the 
power  of  the  beast  demands  our  most  solemn  attention. 
See  notes  on  2:7.  It  is  also  a  warning  that  believers  be 
prepared  for  the  trials  that  will  overtake  them  in  the 
days  of  Antichrist. 

10.  If  any  man  is  for  captivity,  into  captivity  he  goeth  :  if  any  man 
shall  kill  with  the  sword,  with  the  sword  must  he  be  killed.  Here  is  the 
patience  and  faith  of  the  saints. 

Compare  Jer.  15:2,"  Such  as  are  for  death,  to  death  ; 
and  such  as  are  for  the  sword,  to  the  sword  ;  and  such  as 
are  for  the  famine  to  the  famine  ;  and  such  as  are  for 
captivity,  to  captivity."  The  Greek  text  of  the  first  clause 
is  somewhat  uncertain, — the  margin  of  the  Revised  Ver- 
sion gives  us  the  alternative  reading — If  any  man  leadeth 
into  captivity.  It  is  difficult  to  decide  whether  this  verse 
is  designed  as  a  consolation,  or  as  a  warning  to  believers. 
Some  maintain  that  it  is  a  eonsolation,  teaching  that  God 
will  in  due  time  avenge  His  elect, — that  the  persecutors 
of  the  Church  shall  experience  the  vengeance  of  God, 


XIII.  1 1 .]  CHAPTER  Xlir.  1 7  9 

and  suffer  the  same  evils  as  they  had  inflicted  on  the 
saints.  But  it  is  better  to  regard  it  as  a  ivarning,  teach- 
ing behevers  to  suffer  with  patience,  without  having  re- 
course to  weapons  of  carnal  welfare,  "  for  all  they  that 
take  the  sword  shall  perish  with  the  sword,"  Matt.  26  :  52. 
The  patience  and  the  faith  of  the  saints  will  be  displayed 
in  their  confidence  in  God,  and  in  their  meek  endurance 
of  the  trials  through  which  they  will  have  to  pass.  If  we 
accept  the  reading  of  the  text  of  the  R.  V.,  then  these 
words  "  form  a  prophetic  declaration  how  it  shall  fare 
with  the  saints  in  the  day  of  persecution,  and  declare 
also  that  in  holy  suffering  of  captivity  and  death  consists 
their  faith  and  patience  "  (AlfoRD). 

42.  The  Vision  of  the  Second  Beast  (xiii.   11-18). 

II.     And  I  saw  another  beast  coming  up  out  of  the  earth  ;  and  he  had 
two  horns  like  unto  a  lamb,  and  he  spake  as  a  dragon. 

This  Beast  out  of  the  earth  is  identical  with  the  False 
Prophet  (16  :  13  ;    19  :  20;    20  :  10).     It  seems  that  the 
little  horn  of  Daniel,  the  O.  T.  emblem  of  Antichrist,  is 
here    represented    by  tivo    figures,   the  First  Beast  and 
the  False  Prophet,  for  these    two  are  very  closely  con- 
nected.    The  First  Beast   evidently  corresponds  to  the 
"  mouth  speaking  great  things  "  and  the  False  Prophet  to 
the  "  eyes  like  the  eyes  of  a  man  "  of  Dan.  7  :  8,  20.     We 
have   thus  a  hellish    trinity  of  evil   in   contrast    to    the 
Divine  Trinity,— Satan  or  the  Dragon  as  opposed  to  God 
the  Father,  the  First  Beast  or  Antichrist   as  opposed  to 
Christ,  and  the  Second  Beast  or  the  False  Prophet  as  op- 
posed   to  the    Holy  Spirit,  author  and  bestower  of  all 
true  prophecy.     Duesterdieck  suggests   that  the   Beast 
arises  out  of  the  earth,  because  he  is  to  work  upon  the 
inhabitants    of    the    earth,    while     Milligan  and    others, 
reo-arding   the   sea    as   the   nations  as    opposed    to    God 


1 8o  THE  RE  VELA  TION  OF  ST.  JOHN:  [xill.  1 1. 

(13  :  i),  would  refer  the  earth  to  the  Jews,  as  God's  pro- 
phetic and  priestly  people,  the  Beast  thus  having  a  re- 
ligious, not  a  secular  origin.  Lee  sees  here  a  symbol  of 
earthly  wisdom,  "  earthly,  sensual,  demoniacal  "  (James 
3  :  15).  This  second  Beast  appears  innocent  and  harm- 
less in  appearance,  having  two  horns  like  a  lamb,  and 
some  commentators  suggest  that  these  tivo  horns  signify 
that  he  claims  to  exercise  the  power  of  Christ,  but  as  the 
Lamb  of  God  is  described  as  having  seven  horns  (5  :  6), 
the  tivo  denote  the  great  inferiority  of  the  Beast's  power 
to  that  of  Christ.  Others  also  call  our  attention  to 
Matt.  7:  15,  where  Christ  warns  us  against  '^  false 
prophets,  which  come  in  sheep's  clothing,  but  inwardly 
are  ravening  wolves."  His  speaking  as  a  dragon  de- 
scribes the  treacherous  and  seductive  character  of  this 
demoniacal  lamb-like  Beast  (13:14).  SiMCOX:  "He 
looks  like  Christ  and  is  like  Satan."  Fausset  :  "  The 
dragon  gives  his  external  power  to  the  first  beast  (13  :  2), 
his  spirit  to  the  second,  so  that  it  speaks  as  a  dragon'' 
Williams  :  "  In  the  description  of  the  first  Beast  there 
is  something  wanting  to  complete  our  idea  of  Antichrist  ; 
for  there  is  none  of  that  hypocrisy  and  deceivableness 
which  other  parts  of  Scripture  lead  one  to  expect.  This 
is  filled  up  by  the  second  Beast.  The  Man  of  Sin  as  de- 
scribed by  Paul  seems  to  comprehend  both  of  these 
Beasts  (2  Thess.  2  :  3-12).  As  Primasius  says,  *  both 
Beasts  evidently  form  but  one  body,  practise  one  course 
of  wickedness.'  Both  combined  describe  that  intimate 
connection  with  religion  which  we  suppose  Antichrist  to 
have."  So  close  is  the  connection  between  these  two 
Beasts  that  there  are  some  who  would  even  identify  the 
Second  Beast  with  Paul's  Jllan  of  Sin,  the  personal  Anti- 
christ,— regarding  the  first  Beast  as  the  antichristian 
Empire.     But  that  the  first  Beast  represents  Antichrist  is 


XIII.  12.]  CHAPTER  XIII.  l8l 

evident  from  17:  11-13.  CURREY:  "The  second  Beast 
differs  from  the  first,  to  which  it  is  auxiliary.  The  first  has 
the  power,  the  second  prompts  its  exercise.  The  first  is 
openly  overbearing  and  violent,  the  second  is  in  appear- 
ance mild,  but  really  crafty  and  cruel.  As  the  first  repre- 
sents the  world-power  wielded  by  ungodly  rulers,  the 
second  signifies  the  more  subtle  yet  more  deadly  influence 
of  false  teachers."  Boyd-Carpenter  :  "  Some  see  in  this 
second  wild  beast  the  Pagan  priesthood  aiding  the  im- 
perial power,  the  embodiment  of  the  first  wild  beast ; 
others  see  in  it  the  Papal  sacerdotal  power,  the  heir  of 
Pagan  rites ;  others,  again,  would  combine  the  two,  and 
view  the  second  wild  beast  as  the  sacerdotal  persecuting 
power.  Pagan  and  Christian.  I  believe  that,  though  there 
is  truth  in  these  views,  they  are  too  narrow.  .  .  .  All  who 
use  their  knowledge,  their  culture,  their  wisdom  to  teach 
men  that  there  is  nothing  worthy  of  worship  save  what 
they  can  see,  and  touch,  and  taste,  are  acting  the  part  of 
the  second  wild  beast  ;  and  be  they  apostles  of  science, 
or  apostles  of  culture,  or  apostles  of  logical  immorality, 
or  apostles  of  what  is  called  materialism,  if  their  teaching 
leads  men  to  limit  their  worship  to  the  visible  and  the 
tangible,  they  are  making  men  worship  the  beast." 

12.  And  he  exerciseth  all  the  authority  of  the  first  beast  in  his  sight. 
And  he  maketh  the  earth  and  them  that  dwell  therein  to  worship  the  first 
beast,  whose  death-stroke  was  healed. 

This  second  Beast  acts  for  the  first  Beast,  in  his  pres- 
ence, as  his  representative,  and  performs  all  acts  of 
authority,  as  a  prime-minister  would  serve  his  king.  He 
uses  all  his  arts  of  persuasion  to  cause  all  the  inhabitants 
of  the  earth  to  pay  religious  service  to  Antichrist,  his 
lord.  Those  who  worship  the  first  Beast  are  the  worldly 
minded,  including  the  unfaithful  Christians,  "whose 
names  are  not  written  in  the  book  of  life  of  the  Lamb" 


l82  THE  REVELATION  OF  ST.  JOHN.        [xiii.  13,  14. 

(13  :  8).  The  first  Beast  is  here  described  as  in  13  :  3,  as 
the  one  whose  death-stroke  was  healed,  that  is  in  his  later 
stage  of  manifestation. 

13.  And  he  doeth  great  signs,  that  he  should  even  make  fire  to  come 
down  out  of  heaven  upon  tlie  earth  in  the  sight  of  men. 

In  the  times  of  Antichrist,  "  whose  coming  is  according 
to  the  working  of  Satan,  with  all  power  and  signs  and 
lying  wonders"  (2  Thess.  2  :  9),  diabolical  miracles  shall 
be  visibly  performed  by  the  second  Beast  to  lead  men 
astray  from  God.  They  will  be  wrought  by  the  power  of 
Satan,  as  were  those  performed  by  the  Egyptian  magi- 
cians in  the  time  of  Moses.  Probably  this  special  miracle 
of  calling  down  fire  from  heaven  is  mentioned  to  suggest 
that  the  second  Beast  is  endowed  by  Satan  with  the 
spirit  and  power  of  an  Elijah,  showing  how  the  False 
Prophet  seeks  to  counterfeit  the  work  of  the  two  wit- 
nesses (11  :  5),  as  well  as  of  Elijah  in  the  time  of  Ahab 
(i  Kings  xviii.).  Christ  had  already  foretold  this  mirac- 
ulous power  which  will  be  displayed  in  the  times  of  Anti- 
christ (Matt.  24  :  24).  Just  as  Christ  shall  again  be 
accompanied  by  a  second  Elijah  as  His  witness,  so  Anti- 
christ has  his  Elijah  in  the  second  Beast.  Mere  miracles 
are  no  criterion  of  the  truth  (Deut.  13  :  1-3).  Sadler  : 
"  These  miracles  will  deceive,  if  possible,  the  very  elect. 
And  I  cannot  help  thinking  that  the  widespread  denial  of 
the  reality  of  the  miracles  of  the  Bible  will  prepare  the 
way  for  the  ready  acceptance  of  the  miracles  of  Anti- 
christ." 

14.  And  he  deceivelh  them  that  dwell  on  the  earth  by  reason  of  the 
signs  which  it  was  given  him  to  do  in  the  sight  of  the  beast ;  saying  to  them 
that  dwell  on  the  earth,  that  they  should  make  an  image  to  the  beast,  who 
hath  the  stroke  of  the  sword,  and  lived. 

The  worldly-minded  are  deceived  by  the  diabolical 
miracles  performed    by    the     False     Prophet    (2    Thess. 


xni.  15]  CHAPTER  XIIT.  183 

2  :  10-12).  This  power  to  perform  miracles  was  given  to 
him  by  Satan,  subject  to  the  will  of  God.  The  False 
Prophet,  seeing  how  he  has  beguiled  the  worldly-minded, 
now  suggests  that  they  set  up  an  image  of  Antichrist, 
so  as  to  show  how  greatly  they  honor  and  glorify  him. 
For  had  he  not  been  slain,  and  by  the  fact  that  he  lived 
again,  established  his  right  to  divine  majesty!  Just  as 
Paul  maintains  that  Jesus  Christ  was  declared  to  be  the 
Son  of  God  by  His  resurrection  (Rom.  i  :  4),  so  in  the 
times  of  Antichrist  stress  will  be  laid  on  the  fact,  that 
though  the  first  Beast  had  received  his  death-stroke, 
nevertheless  he  had  /zw^,— and  that  this  established  his 
right  to  claim  divine  majesty  and  worship.  We  are  re- 
minded of  Daniel's  narrative  respecting  the  golden  image 
set  up  by  Nebuchadnezzar  (Dan.  iii.). 

15.  And  it  was  given  imto  him  to  give  breath  to  it,  even  to  tlie  image  of 
the  beast,  that  the  image  of  the  beast  should  both  speak,  and  cause  that  as 
many  as  should  not  worship  the  image  of  the  beast  should  be  killed. 

To  the  second  Beast  was  also  given  power  by  Satan  to 
put  a  demoniacal  spirit  of  life  into  the  image  of  Anti- 
christ, so  that  it  became  alive  and  spoke,  and  caused  those 
who  did  not  worship  the  image  to  be  killed.  Note  that 
"image"  is  the  subject  of  both  verbs.  Probably  this 
image  of  Antichrist  will  be  placed  in  the  temple  at 
Jerusalem,  and  it  may  be  that  It  is  to  this  abomination  of 
desolatiott  t\\d.tOxv\st  refers  in  Matt.  24  :  15,  and  to  which 
Daniel  three  times  refers  (Dan.  9  :  27  ;  11  :  3^  ;  12  :  11). 
Antichrist  however  proceeds  to  more  severe  measures 
than  Nebuchadnezzar.  Wordsworth  sees  here,  as  every- 
where, the  Papacy  :  "  The  f^rst  Beast  itself  is  the  Papacy  ; 
and  the  image  of  it  is  the  personification  of  the  Papacy, 
in  the  visible  form  of  the  Pontiff  for  the  time  being. 
Every  one  who  is  created  Pope  is  immediately  made  into 
an  Image   or  Idol,    and  this   process  has  now  been  con- 


i84  THE  REVELATION  OF  ST.  JOHN.        [xiii.  i6,  17. 

tinued  for  many  centuries.  This  verse  describes  the  pro- 
cess by  which  the  Papal  Image  gives  utterance  to  what  is 
breathed  into  it  by  the  Papal HicrarcJiy.  A  striking  speci- 
men how  this  prophecy  is  fulfilled  in  the  Papacy  has 
been  recently  displayed  to  the  world.  On  the  8th  De- 
cember, 1854,  the  Pope  promulgated  the  new  Doctrine  of 
the  Immaculate  Conception,  and  affirmed  that  it  was 
thenceforth  necessary  to  salvation  to  believe  that  the 
Blessed  Virgin  was  exempt  from  original  sin,  and  now, 
on  July  18,  1870,  breath  has  been  given  by  the  Hierarchy 
to  the  Image,  which  their  own  hands  had  made,  and  had 
set  up  to  be  adored,  for  the  Pope  has  been  declared  to  be 
Infallible,  and  to  be  revered  as  having  the  attribute  of 
God ;  and  all  who  contravene  that  dogma  have  been  ana- 
thematized by  him  and  consigned  to  perdition." 

16.  And  he  causeth  all,  the  small  and  the  great,  and  the  rich  and  the 
poor,  and  the  free  and  the  bond,  that  there  be  given  them  a  mark  on  their 
right  hand,  or  upon  their  forehead. 

The  False  Prophet,  in  his  zeal  for  promoting  the  cause  of 
Antichrist,  compels  all  to  receive  his  mark  either  upon 
their  right  hand  or  upon  their  forehead, — that  is,  upon 
some  conspicuous  part  of  the  body,  where  it  can  be  readily 
seen  by  every  one.  Fausset  :  "  The  mark  in  the  right 
hand  and  on  the  forehead  implies  the  prostration  of  bodily 
and  ijitellectual  powers  '  to  the  beast's  domination." 
Blunt  :  "  This  '  mark  '  of  Antichrist  is  plainly  imitative 
of  the  '  seal  of  God  '  which  the  faithful  received  '  on  their 
foreheads  '(9:4);  and  as  that  seal  is  identified  with  the 
'new  Name'  of  Christ  (3  :  12)  and  the  Name  of  God 
(14  :  I  ;  22  :  4),  so  the  mark  of  the  Beast  is  elsewhere 
called  '  the  mark  of  his  name  '  (14  :  1 1)." 

17.  And  that  no  man  should  be  able  to  buy  or  to  sell,  save  he  that  hath 
the  mark,  eve7i  the  name  of  the  beast  or  the  number  of  his  name. 

It  seems  that  Antichrist  will  try  to  regulate  the  labor 


XIII.  i8.]  CHAPTER  XIII.  185 

troubles  of  his  day  somewhat  on  the  method  some  agitators 
seek  to  solve  the  problem  in  our  own  days.  In  order  to 
possess  the  liberty  to  buy  and  sell,  one  must  join  the 
organization  of  which  Antichrist  is  the  head,  and  bear  the 
mark  of  allegiance  to  the  Beast.  DENNETT  :  "  Under 
the  mask  of  the  welfare  of  the  empire,  all  will  be  sub- 
jected to  this  awful  tyranny  under  the  pains  and  penalties 
of  the  deprivation  of  the  commonest  liberty  of  the  in- 
dividual. Foreshadowings  of  this  forgetful  abuse  of 
authority  are  frequently  seen  even  in  this  tolerant  age, 
affording  a  sufficient  warning  to  those  whose  eyes  are 
opened,  that  the  most  absolute  despotism  may  often  be 
cloaked  under  a  profession  of  the  most  liberal  ideas,  and 
giving  also  an  indication  of  the  ultimate  goal  of  modern 
politics  under  the  concealed  guidance  and  inspiration  of 
Satan."  This  mark  which  all  must  receive  will  be  either 
the  name  of  Antichrist  stamped  in  letters,  or  the  number 
of  the  name  thus  stamped.  Most  commentators,  however, 
think  that  we  dare  not  interpret  here  literally  of  an 
actual  mark  impressed, — that  as  in  the  case  of  the  serv- 
ants of  God  no  actual  visible  mark  is  intended,  so  here 
the  mark  "  signifies  rather  conformity  and  addiction  to 
the  behests  of  the  beast"  (Alford). 

18.  Here  is  wisdom.  He  that  hath  understanding,  let  him  count  the 
number  of  the  beast ;  for  it  is  the  number  of  a  man :  and  his  number  is  Six 
hundred  and  sixty  and  six. 

Here  is  wisdom.  He  who  is  able  from  the  number  of 
the  beast  to  find  out  the  name  of  Antichrist  gives  evi- 
dence of  wisdom  and  deep  understanding.  "  The  terms  of 
the  challenge  serve  to  show  that  the  feat  proposed  is 
possible,  and  that  it  is  difficult  "  (Alford).  The  niiviber 
of  a  man  may  mean  either  "according  to  man's  mode  of 
reckoning"  as  "the  measure  of  a  man"  in  21  :  17,  or 
"the  number  of  a  particular  individual."     It  is   best  to 


l86  THE  REVELATION  OF  ST.  JOHN.  [xiil.  i8. 

refer  it  to  an  individual.  In  Hebrew  and  in  Greek  letters 
are  used  as  numerals,  every  letter  having  its  proper  value 
as  a  number.  If  the  numerical  values  of  each  letter  in  a 
word  are  added  together  the  sum  would  represent  the 
word.  This  process  was  called  by  the  Jews  Gematria,  a 
corruption  of  the  Greek  Geometria.  Most  commentators 
maintain  that  this  sum  is  meant  by  "  the  number  of  a 
man  "  or  of  a  name.  There  are  many  words,  even  proper 
names  of  men  well  known  in  history,  the  sum  of  whose 
letters  will  amount  to  666,  whether  we  use  Hebrew,  Greek, 
Latin,  or  German  letters.  Over  lOO  attempted  solutions, 
some  very  ingenious,  may  be  tabulated.  Some  insist  that 
as  the  book  was  written  in  Greek  and  for  Greek  readers, 
we  must  use  Greek  letters,  while  others,  appealing  to  the 
Hebraistic  coloring  of  the  Apocalypse,  maintain  that  we 
must  employ  the  Hebrew  alphabet.  Among  the  various 
attempted  solutions  we  may  mention  Lateinos,  Caligula, 
Nero,  Titus,  Trajan,  Julian  the  Apostate,  Genseric  the 
Vandal,  Mohammed  (Maometis),  Benedict  IX.,  Paul  V. 
(the  Catholics  have  found  to  their  satisfaction  the  names 
of  Martinus  Lauterus,  i.  e.  Luther,  Joannes  Calvinus,  and 
Beza  Antitheos),  Louis  XIV.,  Napoleon  Bonaparte,  and 
Napoleon  III.  A  great  deal  of  ingenuity  has  been 
wasted  in  manipulating  the  spelling  of  words,  and  in 
conjuring  with  numbers,  and  Dr.  SALMON  {Introdiiction 
pp.  230,  23 1),  after  having  shown  how  deceptive  this  whole 
method  of  solution  is,  suggests  "three  rules  by  the  help 
of  which  I  believe  an  ingenious  man  could  find  the  re- 
quired sum  in  any  given  name.  First,  if  the  proper  name 
by  itself  will  not  yield  it,  add  a  title;  secondly,  if  the  sum 
cannot  be  found  in  Greek,  try  Hebrew,  or  even  Latin; 
thirdly,  do  not  be  too  particular  about  the  spelling." 

Of  the  various  names  that  have  been  suggested,  two  es- 
pecially have  been  accepted  by  a  large  number  of  commen- 


XIII.  i8.]  CHAPTER  XIIL  187 

tators.  The  first  is  Lateinos.  The  numerical  vaUie  of  this 
word  in  Greek  letters  is  666,  as  follows  :  /  =  30  +  «  =  i  + 

^=300  +  ^=5  +  z=  10  + ;/=  50  +  ^  =  70 +  -y  =  200  = 

total  666.  This  interpretation  is  the  oldest  we  know  of, 
and  was  already  mentioned  by  Irenseus,  who,  however,  pre- 
fers Teitan  ;  i.  e.  Titus.  Lateinos  has  been  accepted  in  sub- 
stance as  the  true  interpretation  by  Calovius,  De  Wette, 
Bleek,  Ebrard,  Duesterdieck,  Alford  (with  much  hesita- 
tion), Wordsworth,  Lee,  Schaff,  Sadler,  Fausset,  and 
Qthei-c^ — some  referring  it  to  some  individual  person, 
some  to  the  heathen  Roman  Empire,  others  to  the  Latin 
Empire,  and  still  others  to  the  Papacy. 

The  second  solution,  which  at  present  is  the  most 
popular  interpretation,  and  which  the  modern  school  of 
rationalism  boastingly  claims  as  the  only  possible  solution, 
and  to  which  some  conservatives  enthusiastically  give  their 
consent,  is  that  the  number  666  signifies  Ncron  Kaisari 
written  in  Hebrew  characters  N  R  O  N  KS  R,  and  counting 
according  to  the  numerical  value  in  the  Hebrew  alphabet, 
thus  :  «  =  50'  -h  r  =  200  +  ^  =  6  +  «  =  50  +  /^  = 
100  -\-  s  =60  -f  r  =  200,  or  in  all,  666.  So  Fritzsche, 
Benary,  Hitzig,  Reuss,  Ewald,  Baur,  Hilgenfeld,  Volkmar, 
Hausrath,  Gebhardt,  Renan,  Davidson,  Stuart,  Cowles, 
Farrar,  and  others.  Gebhardt  suggests  that  both  Lateinos 
and  Nero  Caesar  \wq\-q  intended,  and  both  solutions  are  at 
one  in  making  the  number  point  to  the  great  Roman 
Power,  though  some  would  refer  it  to  the  past,  and  others 
still  to  the  future. 

But  all  these  attempts  to  solve  the  mystery  are  unsat- 
isfactory. We  may  be  pretty  certain  that  it  will  be  im- 
possible to  discover  the  secret  before  the  beast's  appear- 
ance, and  then  believers  will  be  able  to  recognize  him  by 
this  number.  Deeply  significant  is  the  fact,  noticed  by 
many  commentators,  that  the  number  of  the  m.mQ/esiiS^ 


l88  THE  RE  VELA  TION  OF  ST.  JOHN.  [xili.  i8. 

our  Redeemer's  personal  name,  according  to  the  numerical 
value  of  the  letters  in  its  Greek  form,  is  888.  The 
number  eight  has  a  deep  significance.  It  is  the  number 
of  the  resurrection.  It  has  the  same  relation  to  the 
number  of  Christ,  as  six  has  to  the  number  of  Antichrist. 
8-I-80+800  is  the  number  of  Christ,  and  six  the  world 
number,  raised  to  its  tens  and  hundreds,  6+60+600,  gives 
us  the  number  of  Antichrist.  When  the  personal  Anti- 
christ comes,  then  his  number  will  enable  believers  readily 
to  identify  him, — but  until  he  comes  the  mystery  will  not 
be  solved. 


CHAPTER  XIV. 

43.  The  Vision  of  the  Lamb  with  the  144,000 
(xiv.  1-5). 

This  is  still  a  continuation  of  the  Vision  which  extends 
from  II  :  19  to  14  :  20,  to  the  close  of  this  chapter.  The 
Vision  brings  us  down  to  the  very  end.  It  also  intro- 
duces reference  to  events  which  will  be  more  clearly  de- 
scribed in  later  visions. 

I.  And  I  saw,  and  behold,  the  Lamb  standing  on  the  mount  Zion,  and 
with  him  a  hundred  and  forty  and  four  thousand,  having  his  name,  and  the 
name  of  his  Father,  written  on  their  foreheads. 

This  is  the  same  Lamb  which  has  been  standing  in  the 

midst  of  the  throne  (5  :  6).      The  Lamb  is  now  set  as 

King  upon  the  holy  hill  of  Zion  (Ps.  2  :  6).     This  Mount 

Zion  here  is  not  in  heaven  but  probably  on  the  earth,  for 

the  hour  of  judgment  has  come  (14  :  7),   and  the  new 

Jerusalem  has  not  yet  appeared  (21  :  2).     The  vision  is 

for  the  comfort  and  encouragement  of  those   believers 

who  will  have  to  endure   the   persecutions  of  the  beast. 

It  points  to  the  final  victory  that  shall  surely  be  theirs, 

and  depicts   the  glory  in  store  for  the   faithful.     These 

144,000    are   probably  identical  with  the  faithful  sealed 

ones  of  7  :  4  (see  notes  on  this  passage).     They  are  those 

from    among  the  Jews  who  are   converted    during    the 

times   of  Antichrist.     They  are  described   as    144,000  in 

number,  being  the  complete  and  full  number,  according 

to  the  counsels  of  God.     They  have  the  seal  of  God  on 

their  foreheads  (7  :  2,  3),  described  here  as  the  name  of 

189 


IQO  THE  REVELATION  OF  ST.  JOHN.  [xiv.  2,  3. 

the  Lamb  of  God,  and  of  His  Father,  so  that  they  can 
readily  be  recognized  as  children  of  God.  DENNETT: 
"  In  chapter  xiii.  the  frightful  oppression  and  persecution 
of  the  saints  is  seen  ;  and  in  this  vision  they  are  displayed 
as  having  been  tried  and  come  forth  as  gold.  In  contrast 
with  chapter  xiii.  this  chapter  opens  like  a  magnificent 
sunrise  after  a  stormy  night.  The  vision  overleaps  all 
the  intervening  sorrows  and  judgments,  and,  as  in  the 
scene  on  the  Mount  of  Transfiguration,  permits  us  to  be- 
hold His  majesty  and  glory  in  the  seat  of  His  earthly 
rule  and  dominion." 

2.  And  I  heard  a  voice  from  heaven,  as  the  voice  of  many  waters,  and 
as  the  voice  of  a  great  thunder  :  and  the  voice  which  I  heard  was  as  the  voice 
of  harpers  harping  with  their  harps. 

This  voice  came  from  heaven,  and  the  volume  sounded 
like  the  rushing  of  many  waters  (i  :  15),  loud  as  thunder 
(6  :  i),  but  at  the  same  time  it  was  a  charming  sound, 
like  the  melody  of  players  on  the  harp,  "  divinely  ter- 
rible, yet  divinely  sweet."  Boyd-Carpenter  :  "  The 
saints  stand  with  their  Lord,  the  Lamb,  on  Mount  Zion, 
and  just  as  of  old  a  voice  came  from  heaven  bearing  wit- 
ness to  Christ,  so  round  the  abode  of  the  saints  heavenly 
voices  are  heard,  full  of  majesty,  terribleness,  and  sweet- 
ness, as  though  the  sounds  of  sea  and  thunder  blended 
with  the  music  of  heavenly  harps." 

3.  And  they  sing  as  it  were  a  new  song  before  the  throne,  and  before 
the  four  living  creatures  and  the  elders;  and  no  man  could  learn  the  song 
save  the  hundred  and  forty  and  four  thousand,  even  they  that  had  been 
purchased  out  of  the  earth. 

The  harpers,  probably  angels,  are  in  heaven,  and  sing 
their  neiv  song  before  the  throne,  and  in  the  presence 
of  the  four  living  creatures  and  the  four  elders,  i.  e.  in 
the  presence  of  God  Himself,  of  creation  and  the  Re- 
deemed Church  (see  notes  on  4  :  2,  4,  6).     It  is  nciv,  prob- 


XIV.  4.]  CHAPTER  XIV.  191 

ably  because  it  is  a  song  of  victory  to  the  praise  of  the 
Lamb,  "  the  song  of  Messiah's  kingdom  "  (De  Burgh). 
No  one  can  learn  the  melody  and  words  of  the  song,  save 
the  144,000,  for  "  the  song  has  regard  to  matters  of  trial 
and  triumph,  of  deep  joy  and  heavenly  purity  of  heart, 
which  none  other  among  men  but  these  pure  and  holy 
ones  are  capable  of  apprehending  "  (Alford).  "  Amid 
the  world-noises  of  Babylon,  men  can  neither  hear  nor 
sing  aright  the  Lord's  song  (Ps.  137  14);  but  the  Re- 
deemed (the  purchased  out  of  the  earth)  of  the  Lord  can 
come  with  singing  unto  Zion  (Isa.  51  :  11)"  (Boyd-Car- 
PENTER). 

4.  These  are  they  which  were  not  defiled  with  women ;  for  they  are  vir- 
gins. These  are  they  which  follow  the  Lamb  whithersoever  he  goeth. 
These  were  purchased  from  among  men,  to  be  the  firstfruits  unto  God  and 
unto  the  Lamb. 

In  this  and  the  next  verse  four  things  are  predicated 
of  these  144,000  saints:  (i)  They  had  lived  the  life  of 
virgins  while  on  earth  ;  (2)  They  have  the  special  privilege 
of  being  the  personal  attendants  of  our  Lord  ;  (3)  They 
are  the  firstfruits  from  among  the  redeemed  ;  (4)  Perfect 
truthfulness  had  always  marked  their  earthly  life.  It  is 
probably  best  to  interpret  virgins  in  the  literal  sense.  In 
the  trying  circumstances  peculiar  to  the  days  of  Anti- 
christ, the  sealed  among  the  Jews  who  have  to  pass 
through  the  great  tribulation,  "by  reason  of  the  distress  " 
of  those  times  (i  Cor.  7  :  26),  will  remain  unmarried,  in 
order  that  they  may  be  "  careful  for  the  things  of  the 
Lord,  how  they  may  please  the  Lord  "  (i  Cor.  7  :  32). 
Not  in  the  sense  as  if  there  were  any  defilement  in  mar- 
riage (Heb.  13  14),  or  that  there  was  any  pecuHar  sanctity 
in  celibacy,  but  if  "  every  one  that  hath  left  houses  or 
brethren,  or  sisters,  or  father,  or  mother  (or  wife,  Luke 
18  :  28),  or  children,  or  lands,  for  Christ's  sake,  shall  re- 


192  THE  RE  VELA  TION  OF  ST.  JOHN.  [xiv.  5. 

ceive  a  hundredfold  "  (Matt.  19  :  29),  so  shall  these,  who, 
for  Christ's  sake  in  the  times  of  the  great  tribulation,  re- 
nounce all  family  ties,  receive  their  special  reward,  and 
become  tJie  first  fruits  jinto  God  and  unto  the  Lamb'xn  the 
Messianic  kingdom.  "  In  the  regeneration  when  the  Son 
of  man  shall  sit  on  the  throne  of  his  glory  "  (Matt,  19  : 
28),  they  shall  be  the  consant  retinue  of  the  Lamb.  Al- 
though all  the  redeemed  share  in  the  glory  of  the  Lamb, 
yet  these,  in  an  eminent  sense,  shall  partake  of  the  same. 
SiMCOX  :  "  A  devout  and  unselfish  celibacy  gives  special 
means  for  serving  God,  and  so  we  need  not  be  surprised 
to  learn  here  that  it  has  a  special  reward  from  Him." 

5.     And  in  their  mouth  was  found  no  lie  :  they  are  without  blemish. 

It  is  best  to  understand  lie  in  its  general  sense.  They 
lived  their  earthly  life  in  utter  truthfulness.  Possibly 
there  is  a  reference  to  Ps,  15  :  1,2,"  Who  shall  dwell  in 
thy  holy  hill  ?  He  that  walketh  uprightly,  and  worketh 
righteousness,  and  speaketJi  trutJi  in  his  heart.'"  The 
sealed  ones  among  Israel,  who  endured  the  persecutions 
of  the  days  of  Antichrist,  were  noted  for  their  moral  per- 
fection, in  contradistinction  to  the  impurity  and  sinful- 
ness of  the  followers  of  Antichrist. 

Duesterdieck  brings  out  clearly  the  purpose  of  this 
whole  vision  :  "  The  manifestation  of  the  blessed  with  the 
Lamb  in  eternal  glory  is  intended  to  give  believers  who 
are  on  earth,  and  exposed  to  persecution  on  the  part  of 
the  dragon,  a  pledge  inspiring  courage  and  patience,  that 
if  they  remain  faithful  they  shall  also  attain  to  that 
glory." 

44.  The  Vision  of  the  First  Angel  of  Judgment 

(xiv.  6,  7). 
In  verses  6-1 1  we  have  the  description   of  three  great 
events  which  will  immediately  precede  Christ's  Coming 


XIV.  6,  7-]  CHAPTER  XIV.  I93 

to  destroy  Antichrist  :  (i)  The  announcement  that  the 
"eternal  gospel"  is  to  be  proclaimed  to  all  men  (14  :  6, 
7) ;  (2)  The  Fall  of  Babylon  (14  :  8)  ;  (3)  A  warning  to  all 
who  worship  the  Beast  and  his  image  (14  :  9-12). 

6.  And  I  saw  another  angel  flying  in  mid  heaven,  having  an  eternal 
gospel  to  proclaim  unto  them  that  dwell  on  the  earth,  and  unto  every 
nation  and  tribe  and  tongue  and  people. 

Another  angel,  besides  those  already  mentioned  (11  : 
15).  Flying  in  mid=heaven.  See  notes  on  8:13.  The 
voice  of  the  angel  is  to  reach  all  dwelling  on  the  earth. 
An  eternal  gospel.  Ebrard  :  "  He  brings  a  message 
which  is  eternal  as  to  its  contents,  and,  therefore,  is  eter- 
nal also,  according  to  its  announcement,  as  since  the 
foundation  of  the  world  there  has  been  no  other  message 
of  joy  and  salvation,  and  in  eternity  there  will  be  no 
other."  The  judgment  is  at  hand,  and  as  preparatory  to 
it  the  gospel  is  to  be  proclaimed  to  all  that  sit  on  the  earth 
(so  in  Greek,  probably  with  reference  to  their  false 
security,  "dwelling  in  worldliness  and  carnal  indiffer- 
ence," Luke  21  :  35),  in  accordance  with  our  Lord's  words, 
"And  this  gospel  of  the  kingdom  shall  be  preached  in 
the  whole  world  for  a  testimony  unto  all  the  nations  :  and 
then  shall  the  end  come"  (Matt.  24  :  14).  The  four-fold 
enumeration  of  the  inhabitants  of  the  earth  shows  how 
universal  the  proclamation  of  the  gospel  shall  be  (see  also 
5  :  9).  Fausset:  "  Here  begins  the  portion  relating  to 
the  Gentile  world,  as  the  former  portion  related  to  Israel. 
Before  the  end  the  gospel  is  to  be  preached  for  a  WITNESS 
unto  all  the  nations ;  not  that  all  nations  shall  be  con- 
verted, but  all  nations  shall  have  the  opportunity  given 
them  of  deciding  whether  they  will  be  for  or  against 
Christ." 

7.  And  he  saith  with  a  great  voice.  Fear  God,  and  give  him  glory ;  for 
the  hour  of  his  judgment  is  come :  and  worship  him  that  made  the  heaven 
and  the  earth  and  sea  and  fountains  of  waters. 

.       13 


1^4  THE  HE  VELA  TION  OF  ST.  JOHN.  [xiv.  8. 

The  end  is  at  hand  (Matt.  24  :  14),  and  the  hour  of 
judgment  upon  the  nations,  and  the  time  for  the  destruction 
of  the  Beast,  even  of  Antichrist,  has  come.  Just  before 
the  end,  by  supernatural  means,  as  in  Apostolic  times, 
the  greatest  era  of  Christian  missions  is  inaugurated,  and 
men  are  everywhere  exhorted  to  repent  (Acts  17  :  30), 
and  "  to  turn  unto  God  from  idols,  to  serve  a  living  and 
true  God,  and  to  wait  for  His  Son  from  heaven,  whom  He 
raised  from  the  dead,  even  Jesus,  which  delivereth  us 
from  the  wrath  to  come  "  (i  Thess.  i  :  9,  10).  No  doubt 
the  angel  makes  this  proclamation  in  opposition  to  the 
False  Prophet,  who  during  this  same  period  is  forcing  all 
the  inhabitants  of  the  earth,  at  the  threat  of  death,  to 
worship  the  Beast  and  his  image  (13  :  12,  15).  Fausset: 
''TXris  judgment  is  not  the  general  judgment,  but  that 
upon  Babylon,  the  beast,  and  his  worshippers  (14  :  8-12)." 
Simcox  calls  attention  to  the  fact  that  "  the  substance  of 
the  angel's  message  is  pure  natural  theism."  It  may  be 
the  final  warning  to  the  ungodly  world,  reminding  them 
of  the  utter  degradation  into  which  they  have  fallen 
(Rom.  I  :  18-25).  There  is  a  four-fold  diivsion  of  creation, 
probably  with  reference  to  8  :  7-12, — for  as  peculiar 
judgments  had  been  visited  upon  these  objects  of  crea- 
tion, so  now  God  will  remove  every  plague,  and  all  His 
works  will  glorify  Him. 

45.  The  Vision  of  the  Second  Angel  of  Judg- 
ment (xiv.  8). 

8.  And  another,  a  second  angel,  followed,  saying,  Fallen,  fallen  is  Baby- 
lon the  great,  which  hath  made  all  the  nations  to  drink  of  the  wine  of  the 
wrath  of  her  fornication. 

This  is  the  second  angel  of  judgment.  We  have  here 
the  first  mention  of  Babylon,  in  anticipation  of  a  fuller 
description  hereafter  (see  16  :  19  ;  17  :  5  ;  18  :  2,  10).     So 


XIV.  3-]  CHAPTER  XIV.  195 

sure  and  near  is  this  impending  judgment  of  the  destruc- 
tion of  Babylon,  that  it  is  prophetically  regarded  as  already 
fulfilled.     The  imagery  is  taken  from  Jer.  5 1  :  7,  8,  "  Baby. 
Ion  hath  been  a  golden  cup  in  the  Lord's  hand,  that  made 
all  the  earth  drunken  ;  the   nations  have  drunk  of  her 
wine;  therefore  the   nations  are   mad.     Babylon  is  sud- 
denly fallen  and  destroyed."     Babylon  is  the  type  of  the 
world-power  which  persecutes  the  Church  of  God.     It  is 
the  representative  of  the  world,  as  Jerusalem   is  of  the 
Church  of  God.     The  history  of  the  Babylon  of  Jeremiah's 
time  shall  be   repeated  in  the  times  of  Antichrist.     The 
wine  of  the  wrath.     AlfoRD  correctly  :  "  Two  things  are 
mingled  :  (i)  the  wine  of  her  fornication,  of  which  all  na- 
tions have  drunk  (xvii.  2) ;  and  (2)  the  wine  of  the  wrath 
of  God  which  He  shall  give  her  to  drink  (xiv.  10  ;  xvi.  19). 
The  latter  is  the  retribution  for  the  former ;  the  former 
turns  into  the  latter ;  they  are  treated  as  one  and  the 
same."     ^y  fornication  is  meant  in  the  text  idolatry,  the 
worship  of  the  Beast  and  his  image,  and  the  general  un- 
faithfulness towards  God,  so  prevalent  in  the  days  of  Anti- 
christ.     The  Preterists  understand    by  Babylon,   Pagan 
Rome  ;  the  Continuous- Historical  interpreters  refer  it  to 
Papal  Rome  ;  the  Futurists,  as  a  rule,  refer  it  to  the  chief 
city  of  the  antichristian  world-power  of  the  Last  Days— 
the  Capital  of  Antichrist,— some  maintaining  it  is  Rome 
of  the  future;  others,  Jerusalem  ruled  over  by  Antichrist. 
Now  is  finally  fulfilled  in  its  fullest  significance  the  proph- 
ecy of   Isaiah  (Isa.  21  :  9).     BoyD-CarpENTER  :  "Baby- 
lon belongs  not  to  one  age.     Pagan  Rome  was  Babylon  to 
St.  John;  papal  Rome  was   often    Babylon  to    a    later 
age.     Dante,  Savonarola,  Tauler,  Luther,  felt   her  to  be 
so  in   the  days  when  their  eyes  were  enlightened ;  but 
Babylon  was  not  on  the  Euphrates  alone  ;  she  has  reared 
palaces  on  the  Seine,  and  on  the  Thames,  Tiber,  and  on 


196  THE  RE  VELA  TION  OF  ST.  JOHN.         [xiv.  9,  10. 

the  Bosphorus,     She  may  yet  erect  her  power  in  more 
imposing  form." 

46.  The  Vision   of  the  Third   Angel  of  Judg- 
ment (xiv.  9-12). 

9.  And  another  angel,  a  third,  followed  them,  saying  with  a  great  voice, 
If  any  man  worshippeth  the  beast  and  his  image,  and  receiveth  a  mark  on 
his  forehead,  or  upon  his  hand. 

This  third  angel  proclaims  the  Judgment  that  shall 
surely  overtake  all  worshippers  of  the  Beast  and  his  image 
(xiii.  15,  16).  Bengel  :  "This  threatening  and  warning 
(xiv.  9-11)  stands  by  itself,  and  is  the  most  dreadful  of 
all  contained  in  the  whole  of  Scripture." 

10.  He  also  shall  drink  of  the  wine  of  the  wrath  of  God,  which  is  pre- 
pared (Gr.  tnmgled)  unmixed  in  the  cup  of  his  anger;  and  he  shall  be  tor- 
mented with  fire  and  brimstone  in  the  presence  of  the  holy  angels,  and  in 
the  presence  of  the  Lamb. 

He  also,  as  well  as  Babylon  and  the  nations  of  verse  8, 
shall  have  to  drink  of  the  foaming  cup  of  the  wrath  of 
God,  for  "  surely  the  dregs  thereof  all  the  wicked  of  the 
earth  shall  drain  out  and  drink  them  "  (Ps.  75  :  8).  See 
also  Jer.  25  :  15.  The  wine  of  wrath  shall  be  unmixed, 
pure,  working  with  all  its  power  and  heat,  not  tempered 
with  mercy,  "  for  judgment  is  without  mercy  to  him  that 
hath  showed  no  mercy  "  (James  2  :  13),  and  the  wicked 
shall  feel  the  full  force  of  God's  righteous  anger.  This 
wrath  of  God  is  nothing  more  than  the  manifestation  of 
God's  holiness  towards  sin  and  those  who  have  contin- 
ually persisted  in  abiding  in  sin.  Tormented.  The 
punishment  of  Gehenna,  of  Hell  proper,  is  here  described 
in  all  its  terrible  reality  (see  also  19  :  20  ;  20  :  10  ;  21  :  8). 
The  figure  seems  to  be  taken  from  Isa.  34  :  8-10.  An  ag- 
gravation of  their  punishment  is  signified,  notes  Duester- 
dieck,  by  the  fact  that  the  holy  angels  and  the  despised 


XIV.  II.]  CHAPTER  XIV.  197 

and  persecuted  Lamb  are  spectators  ;  and  he  refers  to 
II  :  12  and  Luke  16  :  23,  etc.  Note  specially  that  this 
warning  is  given  to  men  now,  and  also  to  those  living  in 
the  days  of  Antichrist,  while  there  is  still  time  to  repent. 

II.  And  the  smoke  of  the  torment  goeth  up  for  ever  and  ever  (Gr. 
unto  ages  of  ages) ;  and  they  have  no  rest  day  and  night,  they  that  worship 
the  beast  and  his  image,  and  whoso  receiveth  the  mark  of  his  name. 

The  source  of  this  description  evidently  may  be  traced 
to  Gen.  19  :  28  ;  Isa.  34  :  10  ;  66  :  24, — especially  to  the 
last  two  passages.  This  statement  is  very  emphatic. 
Every  one  who  receives  the  mark  of  the  Beast,  or  who 
worships  him  or  his  image,  shall  surely  suffer  eternal  tor- 
ment in  GeJienna.  Williams:  "  Very  awful  is  every  ex- 
pression in  the  torments  that  ensue  ;  for  the  *  cup  of  for- 
nication'  becomes  a  ^z<!/ ^/ wr^'//;  unmixed  and  without 
alloy  ;  no  water  in  the  wine,  no  mitigation,  no  repentance, 
no  third  part  smitten,  but  entire,  irremediable.  It  is, 
moreover,  in  the  presence  of  the  angels,  as  infinitely  in- 
creased by  the  sense  of  their  purity  and  bliss  ;  and  in  the 
presence  of  the  Lamb,  '  as  in  remembrance,'  Aretas  observes, 
*  of  that  sacrifice  of  salvation  which  they  had  despised.' 
And  the  smoke  ascending  intimates  the  cloud  of  wailing 
which  ascends,  not  for  a  time  only,  but  for  ever  ;  which 
Isaiah  has  expressed  by  '  the  undying  worm,  and  the  fire 
which  is  not  quenched '  (Isa.  66  :  24).  It  is  '  the  wrath  of 
God  adiding  (John  3  :  36)  on  them."  It  is  surprising  how 
little  notice  is  taken  by  some  commentators  of  the  awful 
truths  underlying  these  verses.  Have  men  become  afraid 
to  lay  stress  upon  the  eternal  realities  which  underlie  all 
God's  revelation,  and  out  of  respect  to  corrupted  Reason 
shirk  to  expound  the  plainest  truths  of  God's  word?  Is 
the  spirit  of  Antichrist  already  working,  preparing  the 
way  for  the  apostasy  of  the  professing  Christian  Church? 
Nothing  can  be  plainer  than  the  truths  here  taught  in  the 


198  THE  RE  VELA  TION  OF  ST.  JOHN.  [xiv.  12. 

most  concrete  way.  This  statement  of  the  eternity  a7id 
everlasting  duration  of  the  punishment  of  the  wicked  is 
in  strict  agreement  with  the  universal  teaching  of  Script- 
ure. There  is  an  eternity  of  sin  as  well  as  an  eternity  of 
punishment.  There  is  no  foundation  whatever  in  the 
Bible  for  the  doctrine  of  Universalism  or  Restorationism, 
nor  for  Annihilationism.  Unending  existence  in  a  state 
of  punishment  is  in  multiplied  passages  asserted  of  the 
wicked.  Nothing  short  of  absolute  immortality  and  un- 
ending existence  for  the  wicked,  as  truly  as  for  the  right- 
eous, will  adequately  interpret  such  solemn  declarations 
as  Matt.  25  :  41,  46  ;  Mark  3  :  29  ;  9  :  43,  48  ;  John  3  :  36; 
5  :  28,  29;  Rom.  2  :  7-9;  2  Thess.  i  :  8,  9  ;  Jude  7;  Rev. 
20  :  10.  Dennett:  "  It  is  instructive  to  note,  in  a  day 
when  Universalism  is  so  popular,  even  among  professing 
Christians,  the  character  of  this  judgment.  True,  it  falls 
upon  a  class;  but  if  there  were  only  some  who  will  have 
to  endure  their  punishment  for  '  ages  of  ages,'  and  who 
will  '  have  no  rest  day  and  night,'  the  contention  that 
there  is  no  such  thing  as  '  eternal  punishment '  is  utterly 
disproved." 

12.  Here  is  the  patience  of  tiie  saints,  they  that  keep  the  command- 
ments of  God,  and  the  faith  of  Jesus. 

"  He  that  endureth  to  the  end,  the  same  shall  be  saved  " 
(Matt.  24  :  13).  These  saints  have  two  marks:  (i)  they 
keep  the  commandments  of  God,  and  do  not  worship  the 
beast  nor  his  image,  but  patiently  endure  the  persecutions 
of  Antichrist,  even  death  itself ;  and  (2)  they  keep  the  faith 
of  Jesus  once  for  all  delivered  to  the  saints,  and  remain 
faithful  in  the  midst  of  all  temptation.  And  they  shall 
also  receive  their  reward,  for  they  shall  inherit  the  king- 
dom and  glory  of  God,  while  all  the  worshippers  of  the 
beast  and  his  image  shall  surely  suffer  eternal  punishment. 
See  13  :  10,  and  end  of  notes  there. 


xiv.  13-]  chapter  xiv.  i99 

47.  The  Proclamation  of  the  Blessedness  of 
THE  Holy  Dead  (xiv.  13). 

13.  And  I  heard  a  voice  from  heaven  saying,  Write,  Blessed  are  the 
dead  which  die  in  the  Lord  from  henceforth  :  yea,  saith  the  Spirit,  that  they 
may  rest  from  their  labours  ;  for  their  works  follow  with  them. 

We  need  not  determine  from  whom  the  heavenly  voice 
comes.  It  brings  consolation  to  all  believers,  but  especi- 
ally to  those  who  have  to  suffer  during  the  persecutions 
of  Antichrist.  From  JieiiccfortJi  belongs  to  the  first  part 
of  the  sentence,  as  in  the  text  of  the  R.  V.,  not  as  in  the 
marg'ui.  It  is  also  better  to  connect  it  with  the  verb  die 
than  with  blessed.  It  is  true,  indeed,  that  ever  since 
Christ's  death  and  resurrection  all  who  die  in  the  faith  of 
Christ  are  blessed  and  immediately  are  with  Christ,  and 
rest  from  their  labors,  but  the  context  implies  that  this 
verse  refers  especially  to  the  saints  in  the  days  of  Anti- 
christ. Those  who  maintain  that  the  natural  meaning  of 
this  passage  is  that  this  blessedness  is  affirmed  as  dating 
from  the  utterance  of  the  heavenly  voice  to  John,  sever 
this  verse  entirely  from  its  context.  Those  who  die  in 
the  Lord  are  those  who  believe  in  Christ, — and  remain 
faithful  to  Him  even  unto  death, — which  here  probably 
refers  mainly  to  a  martyr's  death.  From  henceforth,  for 
"  the  glorious  end,  which  will  bring  condemnation  to  ene- 
mies and  complete  blessedness  to  all  believers  "  (DuESTER- 
DIECK),  is  at  hand.  Alford  :  "  The  harvest  of  the  earth 
is  about  to  be  reaped ;  the  vintage  of  the  earth  to  be 
gathered.  At  this  time  it  is  that  the  complete  blessed- 
ness of  the  holy  dead  commences:  when  the  garner  is 
filled  and  the  chaff  cast  out."  Yea,  saith  the  Spirit.  This 
is  not  the  utterance  of  John  himself,  nor  of  another  voice, 
but  the  same  voice  from  heaven  still  continues.  Alford  : 
"  The  affirmation   of  the  Spirit  ratifies  the  blessednes.s 


200  THE  REVELATION  OF  ST.  JOHN:  [xiv.  14. 

proclaimed,  and  assigns  a  reason  for  it."  That  they  may 
rest.  The  conjunction  tliat  must  be  connected  with 
blessed,  not  with  the  previous  clause  whicJi  die.  Alford: 
"  They  rest  from  their  labors,  because  the  time  of  work- 
ing is  over,  their  works  accompanying  them  not  in  a  life 
of  activity,  but  in  blessed  memory  ;  wherefore  not  labor, 
but  rest  is  their  lot."  Their  works  follozv  zvitli  them,  not 
simply,  however,  only  in  memory  (as  Alford),  but  there  is 
evidently  a  reference  to  their  reward.  Every  work  done 
for  Christ  and  for  His  sake  shall  surely  be  rewarded. 
FausseT:  ''Th.Q\r  inW  blessedness  \s  now  from  henceforth, 
i.  e.  from  tJiis  time,  when  the  judgment  on  the  beast,  and 
the  harvest-gathering  of  the  elect  are  imminent.  .  .  . 
Their  zvorks  are  specified  because  respect  is  had  to  the 
coming  judgment  wherein  every  man  shall  be  judged  ac- 
cording to  his  works  "  (Rom.  2  :  6-1 1). 

48.  The  Vision  of  the   Harvest  or  Ingathering 
OF  THE  Saints  (xiv.  14-16.) 

14.  And  I  saw,  and  behold,  a  white  cloud;  and  on  the  cloud  T saw  one 
sitting  like  uuto  a  son  {the  Son)  of  man,  having  on  his  head  a  golden  crown, 
and  in  his  hand  a  sharp  sickle. 

John  in  vision  sees  Christ  sitting  on  a  white  cloud,  for 
the  Day  of  His  Coming,  and  of  the  Judgment  upon  the 
nations,  has  arrived  (Dan.  7  :  13  ;  Matt.  24  :  30  ;  26  :  64  ; 
Mark  13  :  26).  He  sits,  because  He  comes  in  judgment. 
His  having  2i  golden  crozvn  on  His  head  implies  that  the 
time  for  His  triumphant  victory  has  come,  and  for  the 
establishment  of  the  Messianic  Kingdom.  The  sJiarp 
sickle  implies  that  the  earth  is  ripe  for  judgment,  and 
the  time  for  the  harvest  is  come  (Mark  4  :  29).  Just  as 
in  6  :  12-17  and  11  :  15-18,  we  here  again  come  to  the 
end, — a  proof  that  we  are  not  to  regard  the  Apocalypse 
as  a  consecutive  history  of  the  end  of  all  things.     The 


XIV.  15.]  CHAPTER  XIV.  201 

end  is  here  described  under  a  two-fold  aspect  :  (i)  as  a 
harvest,  in  which  the  saints  are  gathered  (14:  14-16); 
(2)  as  a  vintage,  in  which  the  wicked  are  gathered  for  the 
winepress  of  the  wrath  of  God  (14  :  17-20).  Both  these 
acts  of  Grod  are  combined  in  one  passage  in  Joel  3  :  12,  13, 
"  Let  the  nations  bestir  themselves  and  come  up  to  the 
valley  of  Jehoshaphat  :  for  there  will  I  sit  to  judge  all  the 
nations  round  about.  Put  ye  in  the  sickle,  for  the 
harvest  is  ripe ;  come,  tread  ye ;  for  the  winepress  is  full, 
the  fats  overflow  ;  for  their  wickedness  is  great." 

15.  And  another  angel  came  out  from  the  temple,  crying  with  a  great 
voice  to  him  that  sat  on  the  cloud,  Send  forth  thy  sickle,  and  reap :  for  the 
hour  to  reap  is  come ;  for  the  harvest  of  the  earth  is  over-ripe  (Gr.  dried 
up). 

This  angel  is  represented  as  coming  from  the  inner 
sanctuary  or  naos,  from  the  immediate  Presence  of  God, 
bringing  a  message  from  the  Father  to  the  Son.  Alford 
rightly  remarks  that  this  message  is  one  regarding  the 
times  and  seasons,  which  the  Father  hath  kept  in  His 
own  power  (Acts  i  :  7).  This  verse  reminds  us  of  Christ's 
words,  "  When  the  fruit  is  ripe,  straightway  he  sendeth 
forth  the  sickle,  because  the  harvest  is  come  "  (Mark 
4  :  29).  Wordsworth  :  **  The  Harvest  is  mentioned 
first ;  and  this  priority  shows  that  Christ's  first  desire  is 
that  all  should  be  saved  (i  Tim.  2  :  4).  The  Harvest  is 
the  manifestation  of  God's  love  in  the  ingathering  of  the 
good  wheat  into  the  heavenly  barn  (Matt.  13  :  30,  39). 
In  like  manner  when  Christ  describes  the  transactions  of 
the  Great  Day,  He  speaks  first  of  the  rewards  to  them  on 
the  right  hand  (Matt.  25  :  34),  and  afterwards  He  pro- 
nounces the  doom  of  those  on  the  left  hand."  Wil- 
liams :  "Judgment  first  begins  at  the  house  of  God. 
The  good  are  taken,  the  evil  left.  The  harvest  precedes 
the  vintage.    The  righteous  are  called  into  the  kingdom 


202  THE  REVELATION  OF  ST.  JOHN.        [xiv.  iG,  17. 

prepared  of  the  Father ;  and  then  the  wicked  are  sent 
away  into  condemnation.  ...  It  is  questionable  whether 
the  harvest  and  vintage  are  of  the  final  judgment,  or 
some  previous  coming  of  Christ." 

16.  And  he  that  sat  on  the  cloud  cast  his  sickle  upon  the  earth  ;  and  the 
earth  was  reaped. 

The  angel  who  brought  the  Father's  message  takes  no 
part  in  the  act  of  reaping.  That  act  is  performed  by  the 
Son  alone,  by  Him  who  sat  on  the  cloud, — not  directly, 
but  indirectly, — for  the  Son  of  man  "  shall  send  forth 
his  angels  with  a  great  sound  of  a  trumpet,  and  they  shall 
gather  together  his  elect  from  the  four  winds,  from  one 
end  of  heaven  to  the  other  "  (Matt.  24  :  3 1  ;  Mark  1 3  :  27), 
for  "the  reapers  are  angels"  (Matt.  13  :  39).  Lange  : 
"  The  beginning  of  the  judgment,  therefore,  precedes  the 
actual  Parousia  of  Christ."  Bengel  :  "  By  means  of  the 
harvest  a  great  multitude  of  the  righteous,  and  by  means 
of  the  vintage  a  great  multitude  of  the  ungodly,  are  re- 
moved from  the  world."  Fausset:  "  By  the  harvest- 
reaping  the  elect  righteous  are  gathered  out ;  by  the 
vintage  the  anti-Christian  offenders  are  removed  out  of 
the  earth,  the  scene  of  Christ's  coming  kingdom." 

49.  The  Vision   of  the  Vintage  or  Ingathering 
OF  THE  Wicked  (xiv.  17-20). 

17.  And  another  angel  came  out  from  the  temple  which  is  in  heaven,  he 
also  having  a  sharp  sickle. 

Now  an  angel  comes  forth  from  the  naos,  from  the 
very  Presence  of  God,  from  whom  all  judgments  proceed 
(11  :  19).  Christ  Himself  in  the  Harvest  has  the  sickle 
and  presides  over  the  reaping,  but  now  when  the  vintage 
for  the  winepress  of  the  wrath  of  God  is  to  be  gathered, 
the  vintage  is  altogether  intrusted  to  angels. 


XIV.  iS,  19.]  CHAPTER  XIV.  203 

18.  And  another  angel  came  out  from  the  altar,  he  that  hath  power 
over  fire  ;  and  he  called  with  a  great  voice  to  him  that  had  the  sharp  sickle, 
saying,  Send  forth  thy  sharp  sickle,  and  gather  the  clusters  of  the  vine  of 
the  earth ;  for  her  grapes  are  fully  ripe. 

This  angel,  having  power  over  fire,  coming  out  from 
the  altar  beneath  which  the  souls  of  the  martyrs  were, 
crying  for  vengeance  (6  :  9,  10),  is  evidently  the  same  as 
the  one  mentioned  in  8  :  3-5  as  presenting  the  prayers  of 
the  Saints,  and  as  casting  some  of  the  fire  of  the  altar 
upon  the  earth,  introductory  to  the  judgments  of  the 
trumpets.  This  whole  description  shows  that  the  vintage 
here  spoken  of  differs  from  the  harvest  of  14  :  14-16. 
DUESTERDIECK:  "This  angel,  since  he  has  power  over 
fire,  manifests  himself  as  one  whose  sending  brings  an 
answer  to  the  prayers  of  the  martyrs,  and  thus,  by  his 
entire  manner  and  appearance,  recalls  the  blood-guiltiness 
of  the  enemies  whose  blood  is  to  cover  the  earth  (14  : 
20)."  The  verse  refers  only  to  the  vintage  of  the  wicked 
(Joel  3  :  13;  Isa.  63  :  1-4). 

19.  And  the  angel  cast  his  sickle  into  the  earth,  and  gathered  the 
vintage  (Gr.  vi7ie)  of  the  earth,  and  cast  it  into  the  winepress,  the  great 
winepress,  of  the  wrath  of  God. 

The  vintage  is  now  described.  This  can  only  refer  to 
the  ingathering  of  the  wicked.  Fausset  maintains  that 
the  apostate  world  of  Christendom,  not  the  world  of 
heathendom,  which  has  not  heard  of  Christ,  is  the  object 
of  this  judgment.  We  have  here  (in  Greek)  in  the  ex- 
pression the  great  winepress,  a  masculine  adjective  agree- 
ing with  a  feminine  noun,  possibly  to  emphasize  the 
terrible  nature  of  the  wrath  of  God.  Weiss  holds  that 
God's  great  wrath  is  itself  the  winepress. 

20.  And  the  winepress  was  trodden  without  the  city,  and  there  came  out 
blood  from  the  winepress,  even  unto  the  bridles  of  the  horses,  as  far  as  a 
thousand  and  six  hundred  furlongs. 


204  THE  REV  EL  A  TION  OF  ST.  JOHN.  [xiv.  20. 

This  verse  describes  the  terrific  nature  of  the  punish- 
ment that  shall  overtake  the  enemies  of  Christ  at  the 
time  of  His  Coming  to  destroy  Antichrist.  The  city  is 
evidently  earthly  Jerusalem,  where  the  whole  scene  seems 
to  lie  (14  :  i).  The  whole  figurative  description  is  based 
upon  Joel  3:13  and  Isa.  63  :  3,  which  see.  DUESTER- 
DIECK  :  "  How  fearful  the  bloodshed  is,  is  illustrated  by 
designating  it  as  a  stream  of  blood  which  is  so  deep  as  to 
reach  to  the  reins  of  the  horses  wading  therein,  while  its 
extent  is  given  as  1600  furlongs."  It  is  probably  best  to 
understand  the  number  1600  in  a  schematical,  or  sym- 
bolic sense,  as  indicating  the  magnitude  and  completeness 
of  the  most  terrible  punishment  ever  visited  upon  man. 
Why  just  this  particular  number  1600  is  chosen  no  one  can 
positively  tell.  Some  have  suggested  that  it  is  derived 
from  the  square  of  four,  the  signature  of  the  created  world, 
multiplied  by  the  square  of  ten,  which  is  the  sign  of  com- 
pleteness, thus  indicating  that  no  created  being  can 
escape  God's  judgments.  Ebrard  suggests  40x40=  i^oo 
as  the  symbol  of  terrible  punishment  (Num.  14:33; 
Judg.  13  :  I  ;  Ezek.  29  :  11).  WORDSWORTH  :  "The 
casting  of  grapes  into  a  winepress,  and  the  act  of  treading 
them  under  the  feet,  so  that  the  juice  flows  out  of  them 
in  purple  streams,  is  emblematic  in  Holy  Scripture  of 
destruction  of  enemies  in  battle,  with  great  carriage.  .  .  . 
When  the  day  of  grace  and  salvation  is  passed,  and  the 
Day  of  Doom  is  come,  and  the  season  of  the  World's 
Vintage,  then  will  He  tread  all  His  enemies  tinder  His 
feet  (i  Cor.  15  :  25,  27)  with  the  same  ease  as  the  treader 
of  grapes  in  a  winepress  tramples  the  ripe,  luscious  fruit 
(Isa.  63  :  1-6;  Joel  3  :  13)."  This  vision  is  evidently 
parallel  to  that  of  19  :  11-16.  As  our  Lord  has  suffered 
"  without  the  gate  "  (Heb.  13  :  12),  so  this  winepress  shall 
be  trodden  "without  the  city."     Bengel  is  correct  when 


XIV.  20.]  CHAPTER  XIV.  205 

he  maintains  that  the  slaughter  of  the  wicked  is  here  in- 
timated, not  their  eternal  punishment.  Williams  : 
'*  Here,  again,  we  come  to  the  termination  of  all  things 
and  pause.  The  visions  again  begin  to  traverse  the  same 
period  with  another  form  of  prophetic  description.  This 
continual  hurrying  to  the  end,  and  then  breaking  off,  as 
it  were,  with  a  pause  ;  and  then  bringing  all  things  again 
suddenly  to  an  abrupt  conclusion,  is  surely  very  striking: 
and  has  in  it  something  awful  and  mysterious." 


CHAPTER  XV. 

50.  The  Vision  of  the  Seven  Angels  (xv.  i). 

1.  And  I  saw  another  sign  in  heaven,  great  and  marvellous,  seven  angels 
having  seven  plagues,  which  are  the  last,  for  in  them  is  finished  the  wrath 
of  God. 

This  verse  briefly  describes  the  contents  of  this  and  the 
sixteenth  chapter,  referring  to  events  that  shall  take  place 
on  earth  immediately  before  Christ's  coming  to  destroy 
Antichrist.  It  maps  out  more  fully  the  punishment  that 
shall  overtake  his  followers.  This  vision  extends  to  the 
end  of  the  sixteenth  chapter,  and  in  it  we  have  a  recapit- 
ulation in  some  respects  of  events  already  referred  to  in 
the  vision  recorded  in  ii  :  19-14  :  20.  In  12  :  i,  3. great 
sign  was  seen  in  heaven,  and  here  another  sign  is  seen. 
It  was  great  and  juarvellons,  probably  because  of  the  ter- 
rible nature  of  the  events  signified  by  these  seven  vial- 
angels,  which  bring  upon  the  earth  the  seven  last  plagues, 
— last  because  they  introduce  the  final  and  victorious 
Coming  of  Christ,  and  because  "  in  them  is  finished  the 
wrath  of  God." 

51.  The  Song  of  the  Victors  (xv.  2-4). 

2.  And  I  saw  as  it  were  a  glassy  sea  mingled  with  fire  ;  and  them  that 
come  victorious  from  the  beast,  and  from  his  image,  and  from  the  number 
of  his  name,  standing  by  (or,  upott)  the  glassy  sea,  having  harps  of  God. 

A  glassy  sea.    See  notes  on  4  :  6.    This  is  evidently  the 
same  glassy  sea  before  the  throne  of  God,  mention  being 
made  in  both  passages  of  the  foiir  living  creatures  (4:6; 
206 


XV.  3-]  CHAPTER  XV.  207 

15:7).  Here  the  glassy  sea  was  mingled  with  fire,  a 
symbol  of  judgment,  for  all  the  surroundings  have  to  do 
with  judgment.  Before  the  vision  of  the  seven  Vial- 
Angels  is  continued,  another  vision,  showing  the  glorious 
issue  of  the  patient  endurance  of  the  persecutions  of 
Antichrist,  is  interposed.  This  is  given  for  the  en- 
couragement of  those  who  will  have  to  pass  through  the 
great  tribulation.  From  the  beast.  See  notes  on  13  :  4, 
7,  8.  From  his  image.  See  notes  on  13  :  15,  16  ;  14  :  9. 
From  the  number  of  his  name.  See  notes  on  13  :  17,  18. 
Harps  of  God.  So  called  because  used  solely  for  the 
praise  of  God.  Compare  also  5:8;  14:2.  WORDS- 
WORTH :  "  Standing  on  the  shore  of  this  heavenly  sea 
are  seen  those  who  come  forth  conquerors  out  of  the 
bondage  of  the  Beast,  that  is,  those  who  are  delivered 
from  his  sway,  as  the  Israelites  were  in  the  Exodus  from 
the  land  of  Pharaoh,  and  from  the  house  of  bondage,  and 
who   emerged    in  triumph  from  the  waters  of  the  Red 

S»> 
ea. 

3.  And  they  sing  the  song  of  Moses  the  servant  of  God,  and  the  song 
of  the  Lamb,  saying,  Great  and  marvellous  are  thy  works,  O  Lord  God, 
the  Almighty;  righteous  and  true  are  thy  ways,  thou  King  of  the  ages. 

They  sing  a  song  of  victory  similar  to  that  sung  by 
Moses  and  the  children  of  Israel,  as  recorded  in  Ex.  xv. 
Moses  is  here  called  the  servant  of  God  as  in  Ex.  14  :  31 ; 
Num.  12:7;  Josh.  22  :  5  ;  Heb.  3  :  5.  The  same  song  is 
also  called  the  victorious  song  of  the  Lamb,  not  however 
because  it  is  composed  by  Moses  and  the  Lamb,  and 
taught  to  the  victors,  as  suggested  by  Duesterdieck,  but 
rather  as  Gerhard  suggests,  "  Just  as  the  Israelites,  after 
their  deliverance  from  Pharaonic  bondage  praised  God  in 
the  song  of  Moses  (Ex.  xv.),  so  the  blessed,  after  their 
deliverance  from  the  tyranny  of  persecutors,  and  all  the 
adversities  of  this  life,  praise  God  in  the  song  of  the 


2o8  THE  REVELATION  OF  ST.  JOHN.  [xv.  4. 

Lamb,  or  of  Christ."  For  the  Lamb  has  redeemed  them, 
even  as  Moses  has  redeemed  Israel.  This  song,  like  that 
in  4  :  8  (which  see)  is  addressed  to  the  Lord  God,  the 
Almighty,  The  ground  of  their  praise  is  the  marvelous 
character  of  the  works  of  God,  especially  as  seen  in  the 
judgments  visited  upon  the  oppressors  of  God's  people. 
The  ways  of  God's  government  have  been  vindicated,  for 
though  at  times  they  seemed  obscure,  now  that  the  end 
has  come,  they  confess  that  all  His  ways  are  both 
righteous  and  true.  Thou  King  of  the  ages.  There  is  no 
manuscript  authority  for  King  of  saints  as  in  A.  V.  It  is 
difficult  to  decide  whether  ages  or  nations  is  the  correct 
reading.  All  modern  critical  editors  of  the  Greek  text, 
save  Wescott  and  Hort,  read  nations,  but  W.  and  H. 
place  ages  in  the  text  (so  also  Revised  Version)  and  put 
nations  in  the  margin.  The  reading  nations  would  best 
suit  the  context,  for  these  judgments  especially  con- 
cern the  nations,  but  the  reading  ages  would  also  be 
biblical.  In  i  Tim.  i  :  17  we  have  an  inscription  to  "  the 
incorruptible,  invisible,  the  only  God,  tJic  King  of  the 
«^^^,"translated  however  in  the  R.  V.  "  the  King  eternal.'" 
Fausset:  "The  Lamb  leads  the  song  in  honor  of  the 
Father  amidst  the  great  congregation.  This  is  the  *  new 
song'  mentioned  in  14  :  3.  The  singing  victors  are  the 
144.000  of  Israel,  '  the  first  fruits,'  and  the  general 
'  harvest '  of  the  Gentiles." 

4.  Who  shall  not  fear,  O  Lord,  and  glorify  thy  name  ?  for  thou  only  art 
holy;  for  all  the  nations  shall  come  and  worship  before  thee;  for  thy  right- 
eous acts  have  been  made  manifest. 

On  the  first  part  of  the  verse  compare  Jer.  10  :  6,  7. 
The  three  clauses  for  .  .  .  for  .  .  .  for  .  .  .  give  the 
reasons  for  fearing  and  glorifying  God  :  (i)  because  God 
is  holy  {hosios,  only  used  of  God  here  and  in  16  :  5) ;  (2)  be- 
cause all  nations  shall  yet  worship  Him  ;  (3)  because  His 


XV.  4.]  CHAPTER  XV.  209 

righteous  acts  in  the  destruction   of  His  enemies  have 
been  made  manifest  to  all.     The  last  clause,   however, 
may  give  the  reason  why  "all  the  nations  shall  come  and 
worship   before  "  God.     Milligan  suggests  that  this  wor- 
ship of  the  nations  here  referred  to  is  one  "  of  awe,  of 
terror,    and    of   trembling,"    and    illustrates  it   by    Phil. 
2  :  10,  II,  but  it  is  probably  better  to  refer  this  worship 
of  the  nations  to  the  events  occurring  after  the  Coming 
of  Christ,  during  the  thousand  years'  reign  spoken  of  in 
20  :  4-8.     It  is  only   then   that  the    conversion    of   the 
world  will  take  place.     Compare  Ps.  86  :  9  ;  Isa.  2  :  2-4 ; 
66  :  23  ;    Micah  4:2-4;  Zech.  8  :  22.     Bengel:  "  Here 
is  declared  the  conversion  of  all  nations,  and  the  moving 
cause,  together  with  the  time  of  the  conversion."     De 
Burgh  maintains  that  this  verse  proves  "  that  not  until 
the  coming  of  Christ  in  judgment  does  the  conversion  of 
the  world  take  place,"  and  that  it  is  an  error  "  to  expect 
the  conversion  of  the  world  as  an  event "  to  occur  before 
the  coming  of  Christ  to  destroy  Antichrist.     Fausset  : 
'•  The  conversion  of  all  nations,  therefore,  shall  be  when 
Christ  shall  come,  and  not  till  then  ;  and  the  first  moving 
cause  will  be  Christ's  manifested  judgments  preparing  all 
hearts  for  receiving  Christ's  mercy.     He  shall  effect,  by 
His  presence,  what  we  have  in  vain  tried  to  effect  in  His 
absence.     The  present  preaching  of  the  gospel  is  gather- 
ing out  the  elect  remnant  ;  meanwhile  '  the  mystery  of 
iniquity  '  is  at  work,  and   will  at  last  come  to   its  crisis, 
and  then  shall  judgment  descend  on  the  Apostates.     The 
confederacy  of  the  Apostates  against    Christ   becomes, 
when  overthrown  with  fearful  judgments,  the  very  means, 
in  God's  overruling  providence,  of  preparing  the  nations 
not  joined  in  the  Anti-Christian  league  to  submit  them- 
selves to  Him." 
14 


2 1  o  THE  RE  VELA  TION  OF  ST.  JOHN.  [xv.  5-7. 

52.  The  Seven  Angels  receive  Seven  Bowls  of 
Wrath  (xv.  5-8). 

5.  And  after  these  things  I  saw,  and  the  temple  of  the  tabernacle  of 
the  testimony  in  heaven  was  opened. 

Compare  11  :  19,  where  "the  ark  of  the  covenant  "  was 
seen,  reminding  of  mercy, — but  here  although  the  same 
ark  is  seen,  it  is  called  the  tabernacle  of  testimony,  remind- 
ing of  judgment,  and  of  God's  faithfulness  in  avenging 
His  people. 

6.  And  there  came  out  from  the  temple  the  seven  angels  that  had  the 
seven  plagues,  arrayed  \i\\\\  precious  stone,  pure  and  bright,  and  girt  about 
their  breasts  with  golden  girdles. 

From  the  presence  of  the  Lord  came  forth  these  mes- 
sengers of  His  wrath.  The  office  of  these  seven  angels 
is  to  usher  in  the  last  seven  plagues.  Their  dress  is  here 
described.  It  is  very  difficult  to  decide  whether  the 
correct  reading  \slinon  {linen),  or  lit Jion  {stone)  as  accepted 
by  Lachmann,  Tregelles,  Wescott  and  Hort,  and  the  Re- 
visers. Alford,  Tischendorf,  and  Weiss,  accept  the  reading 
lition,  i.  e.  arrayed  in  linen,  "  pure  and  bright," — a  descrip- 
tion of  the  angelic  priestly  attire.  Those  who  accept  the 
reading  stone,  the  more  difficult  reading,  and  all  other 
things  being  equal,  therefore,  presumably  the  better 
reading,  refer  us  to  Ezek.  28  :  13,  "  every  precious  stone 
was  thy  covering," — this  reading  indicating  that  each 
angel  wore  raiment  studded  with  precious  stones.  They 
\N&re  girt  about  zuith  golden  girdles,  like  our  Lord  Him- 
self (i  :  13),  possibly  because  they  were  clothed  with 
authority  and  girded  by  divine  righteousness  to  act  for 
Christ  in  bringing  the  plagues  upon  His  enemies  (Isa. 
22  :  21). 

7.  And  one  of  the  four  living  creatures  gave  unto  the  seven  angels  seven 
golden  bowls  full  of  the  wrath  of  God,  who  liveth  for  ever  and  ever. 


XV.  8.]  CHAPTER  XV.  2ii 

As  the  representative  of  life  on  the  earth,  for  these 
plagues  pertain  to  all  earthly  creatures  (i6  :  3),  one  of 
the  four  living  creatures  (see  notes  on  4  :  6-9),  gives  to 
the  seven  angels  seven  golden  bozvls  full  of  the  wrath  of 
God.  This  translation  bozvls  is  much  better  than  the 
vials  of  the  A.  V.,  for  the  Greek  word  designates  a  shal- 
low bowl  or  cup,  rather  broad  than  deep.  It  is  highly 
probable  that  seven  angels  are  chosen  and  seven  bowls 
poured  out,  in  order  to  show  that  in  them  is  completed 
the  wrath  of  God  (15  :  i).  This  figure  of  pouring  out 
God's  wrath  in  Judgment  is  taken  from  the  O.  T.  (Ps. 
79  :  6  ;  Jen  10  :  25  ;  Zeph.  3  :  8).  The  description  of 
God,  as  He  who  liveth  unto  the  ages  of  the  ages  increases 
the  terribleness  of  the  idea  of  this  wrath  of  God. 

8.  And  the  temple  was  filled  with  smoke  from  the  glory  of  God,  and 
from  his  power ;  and  none  was  able  to  enter  into  the  temple,  till  the  seven 
plagues  of  the  seven  angels  should  be  finished. 

In  the  smoke  we  have  a  symbol  of  the  glory  of  the 
Divine  Presence,  "  the  covering  of  the  Divine  majesty  " 
(Bengel).  The  glory  and  power  of  God  so  filled  the 
temple,  that  God  was  unapproachable,  until  the  comple- 
tion of  the  judgments.  MiLLIGAN :  ''God  cannot  be 
approached  at  the  moment  when  He  is  revealing  Him- 
self in  all  the  terrors  of  His  indignation  (Ex.  19:21)." 
The  whole  description  conveys  an  impression  of  the 
awful  sacredness  of  God's  presence.  Bengel  :  "When 
God  pours  out  His  fury,  it  is  fit  that  even  those  who 
stand  well  with  Him  should  withdraw  for  a  little,  and 
should  restrain  their  inquiring  looks.  All  should  stand 
back  in  profound  reverence,  till  by  and  by  the  sky  be- 
comes clear  again." 


CHAPTER  XVI. 

53.  The  First  Bowl  of  Wrath  (xvi.  i,  2). 

I.  And  I  heard  a  great  voice  out  of  the  temple,  saying  to  the  seven 
angels,  Go  ye,  and  pour  out  the  seven  bowls  of  the  wrath  of  God  into  the 
earth. 

Just  as  the  visions  of  the  opening  of  the  seals  (6  :  12- 
17  ;  8  :  i),  and  those  of  the  sounding  of  the  trumpets 
(11  :  15-18),  and  those  of  the  harvest  and  vintage  (14  :  14 
-20),  in  each  case  bring  us  down  to  the  end,  so  Hkewise 
the  pouring  out  of  these  bowls  of  the  wrath  of  God 
brings  us  a  fourth  time  to  the  coming  of  Christ  to  destroy 
Antichrist  (16  :  17-21).  .  All  these  visions  are  therefore 
more  or  less  synchronous  and  depict  different  aspects  of 
the  end,  which  will  be  described  more  in  detail  in  Rev. 
xvii.-xx. 

The  Temple  wdiS  filled  with  the  glory  of  God  (15  :  8), 
and  now  the  voice  of  God  is  heard  commanding  the 
seven  angels  to  begin  their  work  of  punishing  all  who 
worship  the  beast  and  his  image.  God  now  begins  in  a 
direct  way  to  bring  to  an  end  the  great  tribulation 
through  which  his  faithful  ones  are  passing,  by  visiting 
judgment  upon  the  followers  of  Antichrist.  Blunt: 
"  The  pouring  forth  of  these  vials  belongs  altogether  to  the 
reign  of  unfulfilled  prophecy,  and  they  are  called  'the  seven 
last  plagues'  (15  :  i),  as  belonging  to  the  epoch  which  is 
so  often  described  as  *  the  end  '  or  '  the  end  of  the  world  '; 
and  they  appear  to  represent  those  human  woes  and  con- 
vulsions of  nature  to  which  our  Lord  refers  when  He 
212 


XVI.  2.]  CHAPTER  XVI.  213 

speaks  of  the  signs  that  will  precede  His  Second  Coming 
(Matt.  24:  29;  Luke  21  :  11)."  The  kingdom  of  Anti- 
christ will  be  scourged  by  plagues  like  those  which  fell  on 
Pharaoh  and  his  people.  Fausset:  "The  trumpets 
shook  the  world-kingdoms  in  a  longer  process  ;  the  vials 
destroy  with  a  swift  and  sudden  overthrow  the  kingdom 
of  the  beast  in  particular  who  had  invested  himself  with 
the  world-kingdom  .  .  .  These  seven  vials  (the  detailed 
expansion  of  the  vintage  (14  :  18-20),  being  called  the 
last,  must  belong  to  the  period  just  when  the  term  of  the 
beast's  power  has  expired  (whence  reference  is  made  in 
them  all  to  the  worshippers  of  the  beast  as  to  the  objects 
of  the  judgments),  close  to  the  end  or  Coming  of  the  Son 
of  Man.  .  .  .  The  first  four  are  more  general,  affecting 
the  earth,  the  seas,  springs,  and  the  sun,  not  merely  a 
portion  of  these  natural  bodies,  as  in  the  case  of  the 
trumpets,  but  the  whole  of  them  ;  the  last  three  are  more 
particular,  affecting  the  throne  of  the  beast,  the  Eu- 
phrates, and  the  grand  consummation.  Some  of  these 
particular  judgments  are  set  forth  in  detail  in  chapters 
xvii.-xx." 

2.  And  the  first  went,  and  poured  out  his  bowl  into  the  earth  ;  and  it 
became  (or,  there  came)  a  noisome  and  grievous  sore  upon  the  men  which 
had  the  mark  of  the  beast,  and  which  worshipped  his  image. 

In  vision  John  sees  the  first  angel  leaving  heaven  and 
approaching  the  earth,  pouring  out  his  bowl  of  the 
incense  of  God's  wrath  into  the  earth.  This  reminds  us 
of  the  sixth  plague  of  Egypt  (Ex.  9  :  8-12).  For  as  the 
ashes  of  the  furnace  which  Moses  sprinkled  toward 
heaven  became  small  dust  over  all  the  land  of  Egypt, 
and  became  grievous  ulcers  breaking  forth  upon  man  and 
beast,  so  likewise  in  the  last  days  grievous  sores  shall  be 
supernaturally  brought  upon  all  the  followers  of  Anti- 
christ.    Note  that  the  human  race  alone  is  smitten,  but 


2 1 4  THE  RE  VELA  TION  OF  ST.  JOHN.  [xvi.  3. 

all  the  worshippers  of  the  beast  and  his  image  are 
included.  Note  the  use  of  the  prepositions  i)ito  and  tipon 
(Greek).  WORDSWORTH :  "  The  first  three  vials  are 
poured  into  the  earth,  into  the  sea,  into  the  rivers ;  the 
last  four  vials  are  poured  7ipon  the  sun,  upon  the  throne 
of  the  beast,  2ipon  the  river  Euphrates,  upon  the  air," — 
probably,  as  WoRDSWORTH  suggests,  into  "denoting  infzi- 
sion  into  and  admixture  ivitJi  the  object  of  punishment  ;  " 
upon  "denoting  the  divine  dominion  over  the  object^ 
which  has  exalted  itself  against  God."  There  is  no  rea- 
son why  we  should  spiritualize  this  plague,  as  so  many 
do,  for  there  is  nothing  incredible  in  its  literal  fulfilment. 

54.  The  Second  Bowl  of  Wrath  (xvi,  3). 

3.  And  the  second  poured  out  his  bowl  into  the  sea;  and  it  became 
blood  as  of  a  dead  man  ;  and  every  living  soul  (Greek,  soul  of  life)  died,  even 
the  things  that  were  in  the  sea. 

Just  as  in  the  first  Egyptian  plague  the  waters  of  the 
Nile  turned  to  blood  and  the  fish  died,  and  the  river 
stank  (Ex.  7  :  20,  21),  so  now  the  whole  sea  is  changed 
into  blood,  and  becomes  tainted  with  corruption,  and 
every  living  creature  in  it  dies.  What  is  most  horrible  of 
all  is  that  the  sea  becomes  like  the  clotted  and  putrefy- 
ing blood  of  a  dead  man.  Whether  this  is  to  be  taken 
literally  or  symbollically  the  future  alone  can  decide,  but 
the  Egyptian  plague  suggests  that  there  may  be  a  literal 
fulfilment.  Most  commentators  interpret  all  these  vials 
symbolically, — the  sea  representing  nations  in  a  restless 
state,  tossed  about  by  the  winds  and  storms  of  passion, 
and  this  bozvl  of  zvrath  designating  the  moral  and  spiritual 
death  among  the  nations.  But  this  interpretation  is  very 
unsatisfactory.  Notice  the  similarity  and  the  difference 
between  this  plague  and  that  of  the  second  trumpet 
(8  :  8,  9),  The  judgments  of  God  grow  more  and  more 
terrible  as  wickedness  increases  and  the  end  approaches 


XVI.  4,  S-]  CHAPTER  XVL  21$ 

55.  The  Third  Bowl  of  Wrath  (xvi.  4-7). 

4.  And  the  third  poured  out  his  bowl  into  the  rivers  and  the  fountains 
of  the  waters;  and  it  became  blood. 

Some  ancient  authorities  read  and  they  (that  i.s  the 
waters,  neuter  plural)  became  blood.  This  third  plague 
was  even  more  terrible  in  its  nature  than  the  second,  for 
the  fresh  water  of  the  earth  was  turned  into  blood.  Com- 
pare Ex.  7  :  19-24,  the  account  of  the  first  Egyptian 
plague.  In  the  corresponding  judgment  of  the  third 
trumpet  (8  :  10,  11)  only  a  third  part  of  the  waters  were 
affected  and  became  bitter. 

5.  And  I  heard  the  angel  of  the  waters  saying,  Righteous  art  thou,  which 
art  and  which  wast,  thou  Holy  One,  because  thou  didst  thus  judge. 

This  plague  is  now  acknowledged  by  heavenly  voices 
as  a  just  retribution  (16  :  5-7)  visited  upon  the  persecu- 
tors of  the  saints.  Probably  the  angel  who  celebrates  the 
righteous  acts  of  God  is  the  same  one  who  has  poured 
out  the  bowl  of  wrath,  and  to  whom  power  was  given 
over  the  waters.  Righteous  art  thou.  See  notes  on  15  : 
3,4.  Which  art.  See  notes  on  i  :  4  ;  4  :  8  ;  1 1  :  17. 
The  attribute  ivJiich  is  to  come  (i  :  4;  4  :  8)  is  omitted 
here  and  in  11  :  17,  probably  because  the  coming  to  judg- 
ment is  considered  as  already  in  the  process  of  fulfil- 
ment. Thou  Holy  One.  See  notes  on  4  :  8  ;  15  :  4. 
Bengel  :  "  At  the  beginning  and  at  the  close  of  the 
Apocalypse  the  Lord  is  called  the  Almighty  ;  here  where 
judgments  show  themselves,  He  is  called  the  HolyT 
Craven  :  "  The  term  hosios  has  reference  to  the  covenant 
love  and  mercy  of  Jehovah  toward  His  own  people.  It 
is  here  used  as  the  most  fitting  ascription  to  Him  who 
has  avenged  the  blood  of  His  saints  or  consecrated  ones, 
upon  their  persecutors."     The  latter  part  of  the  verse  we 


2 1 6  THE  RE  VELA  TION  OF  ST.  JOHN.  [xvi.  6-9. 

can  literally  translate,  "  because  thou  didst  judge  tJiese 
things'' ;  i.  e.  the  judgments  described  in  verse  4. 

6.  For  they  poured  out  the  blood  of  samts  and  prophets,  and  blood 
hast  thou  given  them  to  drink  ;  they  are  worthy. 

The  punishment  visited  upon  the  followers  of  Anti- 
christ is  a  just  and  righteous  one,  for  they  persecuted  the 
saints  to  death,  and  killed  the  prophets,  notably  the  two 
witnesses  (11  :  7).  As  they  poured  out  blood,  so  now  in 
retribution  they  must  drink  blood  as  their  punishment. 
They  have  merited  this  severe  judgment,  for  they  are 
worthy,  deserving  of  just  such  a  punishment. 

7.  And  I  heard  the  altar  saying,  Yea,  O  Lord  God,  the  Almighty,  true 
and  righteous  are  thy  judgements. 

This  is  an  answer  to  the  cry  of  the  souls  under  the 
altar,  "  How  long,  O  Master,  the  holy  and  true,  dost  thou 
not  judge  and  avenge  our  blood  on  them  that  dwell  on 
the  earth?"  See  notes  on  6  :  9,  10.  WORDSWORTH: 
"  The  Altar  speaks,  as  the  Blood  of  Abel  is  said  to  cry 
(Gen.  4  :  10;  Heb.  12  :  24),  and  the  stones  of  Jerusalem 
to  cry  out  (Luke  19  :  40).  The  Altar  speaks,  because  the 
souls  of  the  Martyrs,  who  had  been  slain  by  the  Beast, 
are  described  as  victims  whose  blood  has  been  poured  out 
upon  God's  Altar  (6  :  9)." 

56.  The  Fourth  Bowl  of  Wrath  (xvi.  8,  9). 

8.  And  the  fourth  poured  out  his  bowl  upon  the  sun  ;  and  it  was  given 
unto  it  to  scorch  men  with  fire. 

The  fourth  plague  brings  great  physical  suffering  upon 
all  who  worship  the  beast  and  his  image.  The  sun  shall 
shine  with  intense  power  and  his  rays  shall  produce  terrific 
heat,  so  as  to  scorch  men  with  fire. 

9.  And  men  were  scorched  with  great  heat :  and  they  blasphemed  the 


XVI.  10,  II.]  CHAPTER  XVI.  217 

name  of  God  which  hath  the  power  over  these  plagues  ;  and  they  repented 
not  to  give  him  glory. 

So  great  will  the  wickedness  of  men  become  in  the 
latter  days  of  Antichrist,  that  although  they  perceive 
that  these  plagues  are  a  visitation  of  God,  they,  like 
Pharaoh  of  old,  instead  of  repenting,  will  only  harden 
their  hearts,  and  curse  and  blaspheme  the  name  of  God. 
We  have  a  right  to  infer  that  there  would  still  be  forgive- 
ness, if  men  only  would  repent  of  their  sins.  But  the 
statement  is  that  they  will  not  repent  to  give  glory  to 
God.  Williams  sees  here  a  reference  to  the  times  of 
which  Daniel  speaks,  when  "  many  shall  run  to  and  fro, 
and  knowledge  shall  be  increased,"  when  "  the  wicked 
shall  do  wickedly,  and  none  of  the  wicked  shall  under- 
stand "  (Dan.  12  :  4-10). 

57.  The  Fifth  Bowl  of  Wrath  (xvi.  lo,  ii). 

ID.  And  the  fifth  poured  out  his  bowl  upon  the  throne  of  the  beast ; 
and  his  kingdom  was  darkened ;  and  they  gnawed  their  tongues  for  pain. 

This  fifth  plague  affected  the  power  and  rule  of 
Antichrist  himself,  and  the  lands  over  which  he  ruled 
were  covered  with  darkness,  as  in  the  ninth  Egyptian 
plague  (Ex.  10  :  21-23).  ^^  learn  from  this  and  the 
next  verse  that  these  plagues  were  visited  upon  the  fol- 
lowers of  Antichrist  so  quickly  one  after  another,  that 
they  were  contemporaneous,  and  not  successive.  Their 
character  was  cumulative,  each  one  intensifying  the  ter- 
ror and  suffering  of  the  preceding  ones. 

II.  And  they  blasphemed  the  God  of  heaven  because  of  their  pains  and 
their  sores;  and  they  repented  not  of  their  works. 

In  addition  to  the  terror  of  darkness  which  overspread 
the  whole  land  ruled  over  by  Antichrist,  all  his  followers 
will   endure    great    physical    suffering,    caused    by   the 


2i8  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [xvi.  I2. 

grievous  ulcers  inflicted  by  the  first  plague,  and  by  the 
scorching  heat  of  the  fourth  plague,  the  effects  of 
which  are  still  most  keenly  felt.  But  they  only  will 
harden  their  hearts,  and  will  not  repent  of  their  evil 
works.  Lange  :  "  The  blasphemy  is  directed  no  longer 
simply  against  tJie  name  of  God,  revelation,  but  against 
the  God  of  heaven,  the  primeval  revelation  of  God,  and 
God  in  his  universal  revelation — hence,  against  all  that  is 
Divine." 

58.  The  Sixth  Bowl  of  Wrath  (xvi.  12-16). 

12.  And  the  sixth  poured  out  his  bowl  upon  the  great  river,  the  river 
Euphrates ;  and  the  water  thereof  was  dried  up,  that  the  way  might  be 
made  ready  for  the  kings  that  cotiw  from  the  sunrising. 

The  sixth  trumpet  also  had  reference  to  "  the  great 
river  Euphrates."  See  notes  on  9  :  14.  God  in  a  super- 
natural way  prepares  a  great  highway  by  which  the  kings 
that  come  from  the  East  may  gather  together  their 
armies  unto  the  great  battle  against  Christ  (16  :  14), 
which,  however,  to  their  utter  amazement,  shall  turn 
out  so  disastrously  to  the  beast,  to  the  false  prophet, 
and  to  all  the  followers  of  Antichrist  (19  :  19-21). 
Just  as  the  Euphrates  was  once  the  means  of  bring- 
ing punishment  upon  the  enemies  of  God's  people, 
when  Cyrus  took  Babylon  (538  B.  C),  so  now  in 
the  last  days  of  Antichrist  this  river  shall  again  indi- 
rectly be  the  means  of  bringing  punishment  upon  the 
enemies  of  Christ.  There  is  here  no  reference  to  the 
conversion  of  the  Eastern  nations,  the  hundreds  of 
millions  that  swarm  over  Eastern  and  South-Eastern 
Asia,  for  these  kings  from  the  sunrising  do  not  come  to 
worship  Christ,  but  come  with  their  immense  armies  to 
assist  Antichrist  in  the  final  battle  at  Har-Magedon  (16  : 
j6)  against   Christ   and  his  armies  (19  :  19).     BLUNT: 


XVI.  13.]  CHAPTER  XVI.  219 

"The  drying  up  of  the  Euphrates  is  also  connected  in 
the  prophecy  of  Isaiah  with  some  great  deliverance  of 
the  people  of  God  at  the  time  of  our  Lord's  Second 
Advent  (Isa.  11  :  15,  16).  So  also  in  the  prophecy  of 
Zechariah  (Zech.  10  :  10,  11).  The  drying  up  of  the 
Euphrates,  on  which  Babylon  was  situated,  may  therefore 
signify  the  preparation  of  a  way  for  God's  people  to  come 
out  of  her  (Rev.  18  :  4)  as  well  as  a  way  for  the  kings  of 
the  East  to  follow  them,  as  Pharaoh  did  God's  people  of 
old,  on  the  road  to  their  own  destruction." 

13.  And  I  saw  coming  out  of  the  mouth  of  the  dragon,  and  out  of  the 
mouth  of  the  beast,  and  out  of  the  mouth  of  the  false  prophet,  three  un- 
clean spirits,  as  it  were  frogs. 

During  this  whole  period  known  as  the  days  of  Anti- 
christ, the  dragon  or  the  devil  is  giving  his  power  to 
the  First  Beast  or  Antichrist  (13  :  2-4),  and  the  Second 
Beast  or  the  False  Prophet  is  deceiving  the  followers  of 
Antichrist  (13  :  14).  In  vision  John  beholds  three  evil 
spirits  proceeding  from  this  trinity  of  evil,  diabolical  in 
character,  and  loathsome  in  appearance,  likened  unto 
frogs,  sent  forth  to  mislead  and  deceive  the  kings  and 
nations  of  the  earth.  We  must  insist  that  these  three 
spirits  are  just  as  real  as  the  dragon  and  his  two  beasts, 
from  whose  mouths  the  spirits  actually  proceed. 
MiLLIGAN  :  "■  The  spirits  are  as  frogs,  unclean,  boasting, 
noisy,  offensive."  There  are  unclean  spirits ;  Burger 
very  aptly  refers  to  the  contrast  afforded  by  the  dove- 
like form  of  the  Holy  Spirit  of  God  (Luke  3  :  22).  The 
Second  Beast  of  13  :  11  is  here  for  the  first  time  called 
the  False  PropJiet  (so  also  19  :  20;  20  :  10).  CURREY  : 
"  From  the  dragon,  or  Satan,  goes  forth  the  spirit  of  re- 
bellion ;  from  the  beast,  or  World-power,  his  agent,  the 
spirit  of  persecution  ;  from  the  second  beast,  the   false 


220  THE  REVELATION  OF  ST.  JOHN.  [xvi.  14. 

prophet,  their  subordinate,  the  spirit  of  falsehood  (com- 
pare Zech.  13  :  2)." 

14.  For  they  are  spirits  of  devils  [demons),  working  signs;  which  go 
forth  unto  the  kings  of  the  wliole  world,  to  gather  them  together  unto  the 
war  of  the  great  day  of  God,  the  Almighty. 

It  is  here  clearly  stated  that  these  are  demoniacal 
spirits,  able  to  perform  Satanic  miracles.  This  is  in  strict 
accordance  with  the  teaching  of  Christ  and  of  Paul,  that 
in  the  days  of  Antichrist  diabolical  miracles  shall  be 
performed  (Matt.  24  :  24  ;  2  Thess.  2  :  9).  In  what  way 
these  spirits  influence  the  kings  of  tJie  inliabited  earth  we 
are  not  told,  but  the  result  is  that  they  array  themselves 
on  the  side  of  Antichrist  and  gather  together  their  armies 
against  God  and  His  Christ.  For  the  details  of  this  war 
see  19:11-21.  Compare  also  Zech.  14  :  1-5.  MiLLIGAN: 
"  The  representation  may  rest  upon  i  Kings  22  :  20-22 
when  a  lying  spirit  goes  forth  to  persuade  Ahab  to  rush 
upon  his  fate.  These  lying  spirits  in  like  manner  per- 
suade the  kings  of  the  whole  godless  world  to  rush  upon 
the  fate  prepared  for  them  in  the  last  great  judgment  of 
God — '  His  day.'  "  The  remarks  of  Boyd-Carpenter 
are  very  suggestive  :  "  These  spirits  of  demons  go  forth 
to  gather  every  world-power  to  the  struggle.  .  .  .  There 
are  three  radical  foes  of  Christ,  and  His  righteousness  : 
the  dragon,  representing  the  hate  of  evil  spirits  ;  the 
wild  beast,  representing  the  hostility  of  world-power  ; 
the  false  prophet,  representing  the  antagonism  of  world- 
culture  and  intellectualism — these  three  send  forth  each 
their  emissary  appealing  to  the  pride  and  passions  of 
men.  .  .  .  The  world-power  would  have  us  worship  the 
things  seen.  It  sends  forth  the  spirit  of  earthliness,  the 
spirit  which  works  in  the  voluptuary,  the  ambitious,  and 
the  avaricious,  the  spirit  which  makes  earthly  things  its 
end   (Phil.    3  :  19).      The   world-culture   sends   forth   its 


XVI.  15,  i6.]  CHAPTER  XVI.  221 

spirit  of  intellectualism,  which  denies  the  spiritual  nature 
of  man,  and  substitutes  taste  and  culture  for  spirituality. 
The  dragon  sends  forth  the  spirit  of  egotism,  of  proud, 
self-sufficient  independence,  which  culminates  in  an  utter 
hatred  of  the  Creator.  The  three  spirits  combined  make 
up  that  wisdom  which  St.  James  described  as  earthly, 
sensual  (unspiritual,  psychical),  devilish  (James  3  :  15)." 

1 5.  (Behold,  I  come  as  a  thief.  Blessed  is  he  that  watcheth,  and  keepeth 
his  garments,  lest  he  walk  naked,  and  they  see  his  shame.) 

Some  think  that  John  is  here  speaking  in  the  name  of 
Christ,  but  it  is  better  to  refer  these  words  to  the  Lord 
Himself.  These  words  of  comfort  and  exhortation  con- 
tain two  main  thoughts,  (i)  the  suddenness  of  Christ's 
coming,  and  (2)  the  destruction  which  it  brings  to  the 
ungodly.  Alforu  :  "  In  the  spiritual  sense,  the  gar- 
ments are  the  robe  of  righteousness  put  on  by  faith  in 
Him  who  is  our  Righteousness  ;  and  the  walking  naked 
is  that  destitution  of  these  garments  which  will  at  that 
day  bring  shame  before  assembled  men  and  angels."  On 
the  suddenness  of  Christ's  coming  see  Matt.  24  :  42,  44 ; 
I  Thess.  5:2;  2  Pet.  3  :  10  ;  Rev.  3:3.  On  garments 
see  notes  on  3  :  17,  18  ;  7  :  14.  The  believer  must  ever 
be  clothed  in  "  the  wedding-garment  "  (Matt.  22  :  11)  of 
Christ's  righteousness,  and  never  lay  aside  "  the  whole 
armor  of  God  "  (Eph.  6  :  13-18). 

16.  And  they  gathered  them  together  into  the  place  which  is  called  in 
Hebrew  Har-Magedon. 

The  evil  spirits  accomplished  their  purpose  (16  :  14) 
and  gathered  the  kings  and  their  armies  together  to  assist 
Antichrist  in  his  conflict  with  God  and  His  Christ.  This 
battle,  however,  does  not  yet  take  place.  The  place  of 
the  struggle  is  mentioned  here  only  by  anticipation. 
The  battle  itself  is  described  in  19  :  19-21.     There  is  no 


222  THE  REVELATION  OF  ST.  JOHN.  [xvi.  i6, 

reason  why  we  should  not  regard  Har-Magedon  as  the 
name  of  a  real  place.  If  we  read  Har,  it  means  the 
mountain,  if  Ar,  the  city,  of  Megiddo,  or  of  slaughter. 
In  the  O.  T.  we  read  of  the  plain  or  valley  of  Megiddo 
(2  Chron.  35  :  22  ;  Zeck,  12  :  11),  and  of  the  waters  of 
Megiddo  (Judg.  5  :  19),  in  the  plain  of  Esdraelon,  the 
battle-field  of  Jewish  history.  The  historical  interpreta- 
tion is  more  in  keeping  with  the  Apocalypse  than  the 
etymological,  but  the  latter  has  also  its  significance. 
The  plain  of  Esdraelon  has  been  in  O.  T.  history  the 
scene  of  four  great  battles,  of  which  two  were  great  vic- 
tories, (i)  when  Deborah  and  Barak  annihilated  the  host 
of  Sisera  and  of  the  kings  of  Canaan  (Judg.  4  :  4-24  ;  5  : 
19),  (2)  when  Gideon  with  his  300  men  put  to  flight  and 
routed  the  Midianites  (Judg.  7  :  4-25),  and  two  were  great 
disasters,  (3)  when  the  Philistines  overcame  Israel  and 
slew  Saul  in  Mount  Gilboa  (i  Sam.  31  :  1-13),  and  (4) 
when  the  Egyptians  under  Pharaoh  Necho  overcame  and 
slew  Josiah  (2  Kings  23  :  29  ;  2  Chron.  35  :  20-24).  The 
historical  reference  seems  to  be  to  Judg.  5  :  19,  for  when 
these  antichristian  kings  assemble  against  Christ  at  Har- 
Maeedon,  their  fate  shall  be  the  same  as  that  of  the  kings 
of  Canaan  who  fought  against  Deborah  and  Barak,  for 
the  Lord  shall  also  overcome  and  discomfit  them,  and 
utterly  destroy  them.  GODET  :  "  If  the  antichristian 
Jewish  Monarchy  is  hereafter  to  have  its  seat  in  the 
East,  at  Jerusalem,  the  rival  of  Rome,  the  choice  of  this 
battlefield,  normal  in  Palestine,  need  not  surprise  us." 
It  is  evident  that  we  must  distinguish  between  the  battle 
of  Har-Magedon,  and  the  Day  of  Judgment,  for  in  Zech. 
14  :  4,  5,  the  Mount  of  Olives,  and  in  Joel  3  :  12,  the  Val- 
ley of  Jehosaphat,  is  represented  as  the  scene  of  that 
great  event. 


XVI.  17,  19.]  CHAPTER  XVI.  223 

59.  The  Seventh  Bowl  of  Wrath  (xvi.  17-21). 

17.  And  the  seventh  poured  out  his  bowl  upon  the  air,  and  there  came 
forth  a  great  voice  out  of  the  temple,  from  the  throne,  saying,  It  is  done. 

This  bowl  of  wrath  was  poured  out  upon  the  air,  prob- 
ably because  it  is  the  abode  of  the  powers  of  darkness, 
as  Satan  is  called  "  the  prince  of  the  power  of  the  air  " 
(Eph.  2  :  2).  The  voice  of  God  is  now  heard  saying  that 
the  end  has  come.  We  are  reminded  of  our  Lord's  dy- 
ing words  on  the  Cross  (John  19  :  30).  The  time  has 
now  come  for  the  complete  overthrow  of  Antichrist  and 
of  all  that  opposes  Christ  and  His  Kingdom. 

18.  And  there  were  lightnings,  and  voices,  and  thunders;  and  there  was 
a  great  earthquake,  such  as  was  not  since  there  were  men  upon  the  earth, 
so  great  an  earthquake,  so  mighty. 

See  notes  on  8  :  5  ;  11  :  19.  These  are  the  signs  which 
usually  accompany  the  judgments  of  God.  But  the  ter- 
rors of  this  earthquake  are  especially  dwelt  upon.  Al- 
though closely  connected  with  the  events  depicted  under 
the  sixth  seal  (6  :  12-17),  ^"^1  with  those  following  under 
the  seventh  trumpet  (11  :  19),  still  it  seems  that  this 
earthquake  is  specially  characteristic  of  the  terrors  of  the 
seventh  bowl,  although  all  these  descriptions  are  in  a  cer- 
tain sense  contemporaneous,  ushering  in  the  second  com- 
ing of  Christ. 

19.  And  the  great  city  was  divided  into  three  parts,  and  the  cities  of  the 
nations  fell :  and  Babylon  the  great  was  remembered  in  the  sight  of  God, 
to  give  unto  her  the  cup  of  the  wine  of  the  fierceness  of  his  wrath. 

By  the  great  city  is  probably  meant  Jerusalem,  as  in 
II  :  8  (so  Bengel,  Hofmann,  Milligan,  Ebrard,  Simcox, 
and  others),  not  heathen  Rome  (Ewald,  De  Wette,  Bleek, 
Hengstenberg),  nor  Papal  Rome,  nor  is  it  to  be  under- 
stood as  identical  with  "  Babylon  the  Great,"  as  most 
commentators  hold.     Possibly  Jerusalem  is  still  at  this 


224  THE  REVELATION  OF  ST.  JOHN.        [xvi.  20,  21. 

time  the  seat  of  Antichrist,  and  although  Jerusalem  is  to 
be  converted  at  the  very  last  (11  :  13),  still  this  will  prob- 
ably not  happen  until  towards  the  end  of  Antichrist's 
reign, — so  that  it  is  most  likely  that  this  judgment  takes 
place  upon  Jerusalem  while  it  is  still  antichristian. 
Zechariah  also  refers  to  this  division  of  the  city  of  Jeru- 
salem into  three  parts,  at  the  coming  of  the  Lord  (Zech. 
14 :  4,  5).  But  also  the  other  cities  of  the  hostile  nations 
shall  be  overwhelmed  by  the  earthquake.  There  may 
be  a  reference  to  Micah  5  :  10-15.  Ii'i  connection  with 
this  earthquake,  and  as  a  part  of  the  outpouring  of  the 
seventh  bowl  of  wrath,  judgment  shall  especially  fall 
upon  Babylon  the  Great,  whose  fate  is  here  referred  to 
by  anticipation,  as  in  14  :  8,  the  destruction  of  which  is 
so  vividly  depicted  in  the  next  two  chapters,  which  see. 

20.  And  every  island  fled  away,  and  the  mountains  were  not  found. 

Such  were  the  effects  of  the  great  earthquake  men- 
tioned in  16  :  18.  The  terrors  of  the  last  day  are  de- 
scribed as  in  6  :  14,  (which  see).  BURGER:  "  Islands  and 
mountains  disappear,  but  the  earth  remains.  The  case 
is  different  in  20  :  11." 

21.  And  great  hail,  every  stone  about  the  weight  of  a  talent,  cometh 
down  out  of  heaven  upon  men  :  and  men  blasphemed  God  because  of  the 
plague  of  the  hail ;  for  the  plague  thereof  is  exceeding  great. 

Hailstones  will  fall  from  heaven  sixty  times  heavier 
than  ever  known  before,  masses  of  ice  weighing  57  lbs 
(Attic  talent),  or  probably  96  lbs.  (Hebrew  talent)  avoir- 
dupois. And  still  those  who  are  not  killed  will  not 
repent,  but  only  blaspheme  God.  Frightened  by  the 
earthquake,  it  seems  that  men  will  fly  for  safety  to  the 
open  fields,  but  they  cannot  escape  the  just  judgment  of 
God.  Contrast  the  result  of  this  earthquake  with  that 
in  u  :  13,  when  man  gave  glory  to  the  God  of  heaven. 


XVI.  21.]  CHAPTER  XVI.  225 

Josephus  speaks  of  stones  which  were  thrown  from 
machines  in  the  siege  of  Jerusalem  as  each  of  a  talent 
weight,  but  in  the  last  days  hail  of  so  monstrous  a  size 
shall  fall  from  heaven.  Hailstones  are  everywhere  in 
Scripture  regarded  as  a  symbol  of  divine  wrath.  On  the 
history  of  the  interpretation  of  the  Seven  Vials  or  Bowls 
of  Wrath,  see  Excursus  V, 
15 


CHAPTER  XVII. 

60.    Description  of  the  Great  Harlot  (xvii.i-6.) 

A  new  series  of  Visions  begins  here,  closely  connected 
with  what  precedes,  but  we  now  have  a  more  particular 
description  of  the  events  of  the  period  immediately 
preceding  the  Second  Coming  of  Christ.  Twice  already 
has  the  Fall  of  Babylon  been  introduced  by  way  of 
anticipation  (14  :  8  ;  16  :  19  ),  and  twice  also  has  the  Beast 
by  anticipation  been  referred  to  (11  :  7  ;  13  :  i  — 10),  but 
now  we  obtain  a  clearer  glimpse  of  the  days  of  Anti- 
christ and  of  the  destruction  of  Babylon  (chapters  xvii. 
and  xviii.). 

r.  And  there  came  one  of  the  seven  angels  that  had  the  seven  bowls, 
and  spake  with  me,  saying,  Come  hither,  I  will  shew  thee  the  judgement  of 
the  great  harlot  that  sitteth  upon  many  waters. 

One  of  the  seven  angels  that  brought  the  last  seven 
plagues, — probably  the  seventh,  because  it  was  during  the 
outpouring  of  the  seventh  bowl  that  reference  is  made  to 
the  fact  that  God  remembered  Babylon  the  Great  in  the 
fierceness  of  his  wrath  (16  :  19), — invited  John  to  ap- 
proach in  order  to  behold  the  judgment  impending,  which 
will  surely  be  visited  upon  the  great  harlot,  which  in  17  : 
18  is  explained  as  being  a  symbol  of  "the  great  city  which 
reigneth  over  the  kings  of  the  earth."  T\\\'s,  great  harlot 
is  Babylon  the  Great  (17  :  5),  the  center  of  the  God- 
opposing  world-power,  the  city  in  which  the  throne  of 
the  beast  will  be  set  up  (16  :  10).    Alford  maintains  that 

226 


XVII.  2.]  CHAPTER  XVII.  227 

by  the  harlot  we  must  understand  Papal  Rome  :  "  God's 
Church  and  people  that  had  forsaken  Him  and  attached 
herself  to  others."  He  remarks  :  "  In  eighteen  places 
out  of  twenty-one  where  the  figure  occurs,  such  is  its 
import  ;  viz.  in  Isa.  1:21;  Jer.  2  :  20  ;  3  :  i,  6,  8  ;  Ezek. 
16  :  15,  16,  28,  31,  35,  41  ;  23  :  5,  19,  44  ;  Hosea  2:5  13:3; 
4:15  (Micah  I  :  7).  In  three  places  only  is  the  word  ap- 
plied to  heathen  cities  :  viz.  in  Isa.  23  :  15,  16,  to  Tyre, 
and  in  Nah.  3  :  4  to  Nineveh."  So  in  substance,  Vitringa, 
Wordsworth,  Elliott,  Barnes,  and  others.  Others,  how- 
ever, maintain  that  the  image  of  the  harlot  is  taken  from 
the  O.  T.  description  of  the  heathen  cities  of  Tyre  and 
Nineveh,  and  SiMCOX  remarks  :  "  The  truth  is,  the  Anti- 
christian  Empire  is  conceived  as  embodying  the  various 
forms  of  evil  that  existed  in  previous  earthly  empires." 
But  whether  Babylon  the  Great  refers  to  the  Apostate 
Church  of  the  future,  or  to  a  real  city  on  earth,  the 
heathen  Rome  of  John's  time,  or  the  papal  Rome  of  the 
future,  or  to  heathen  Rome  of  the  future,  or  to  Jerusalem, 
or  to  Babylon  rebuilt  on  the  Euphrates,  a  careful  exegesis 
of  these  two  chapters  (xvii.  and  xviii.)  will  aid  us  in  decid- 
ing. In  17  :  15  the  interpreting  angel  explains  that  "the 
waters  which  thou  sawest,"  (compare  Jer.  51  :  13), 
"  where  the  harlot  sitteth,  are  peoples,  and  multitudes, 
and  nations,  and  tongues," — thus  showing  that  this  city 
shall  have  sovereigntyover  many  nations,  "  reigning  over 
the  kings  of,the  earth,"  (17  :  18). 

2.     With  whom  the  kings  of  the  earth  committed  fornication,  and  they 
that  dwell  in  the  earth  were  made  drunken  with  the  wine  of  her  fornication. 

For  all  the  kings  of  the  earth,  as  well  as  all  the  nations, 
were  seduced  by  the  beast  (13  :  7,  8),  especially  by  the 
sins  of  the  great  city,  Babylon  the  Great,  wherein  was 
the  throne  of  the  beast  (14  :  8  ;  16  :  10).  The  terms  Jiarlot 
and  fornication  suggest  that  this  city  will  seduce  men 


228  THE  REVELA  TION  OF  ST.  JOHN.  [xvii.  3. 

from  the  worship  of  the  true  God  to  worldliness  and  sin 
and  to  the  worship  of  the  beast  (Isa.  i  :  21).  Blunt  : 
"  The  words  indicate  a  great  city  or  community  which 
is  entirely  given  up  to  worldhness  and  false  worship, — a 
city  exceedingly  prosperous,  as  Tyre  was  on  account  of 
her  commerce,  and  as  Rome  was  on  account  of  her  po- 
litical power,  and  dangerously  opposed  to  true  religion. 
.  .  .  That  such  a  power  will  arise  in  the  future  is  made 
certain  by  this  prophecy  ;  and  when  it  revives  it  may  be 
expected  that  the  great  harlot  of  the  last  days  will  be  an 
empire  conspicuous  for  its  commercial  wealth  and  for  its 
hatred  of  Christ's  religion  ;  whether  it  will  spring  up 
from  the  midst  of  any  Christian  people,  ....  or  from  any 
heathen  people,  none  can  tell  ;  perhaps  it  may  prove 
in  the  end  to  be  a  new  power  altogether,  of  which 
the  elements  are  as  yet  scattered  far  and  wide,  to  be 
gathered  together  through  the  personal  influence,  the 
intellectual  and  political  power,  of  the  yet  future  Anti- 
christ." 

3.  And  he  carried  me  away  in  the  Spirit  into  a  wilderness  :  and  I  saw  a 
woman  sitting  upon  a  scarlet-coloured  beast,  full  of  names  of  blasphemy, 
having  seven  heads  and  ten  horns. 

Fausset  :  "  As  the  dragon  is  fiery-red,  so  the  beast  is 
blood-red  in  color ;  implying  its  blood-guiltiness,  and  also 
deep-dyed  sin."  This  beast  is  the  same  as  the  one  de- 
scribed in  13  :  1-9,  for  it  also  has  seven  heads  and  ten 
horns.  In  13  :  i  it  is  stated  that  "  upon  his  heads  were 
names  of  blasphemy,"  and  here  it  is  stated  that  the 
whole  beast  was  also  covered  with  names  of  blasphemy, 
for  at  this  stage  of  development  the  beast  has  become 
tenfold  more  blasphemous  in  its  titles  and  assumptions 
than  before.  See  notes  on  13:  i.  The  woman  is  seen 
sitting  upon  the  beast,  not  because  she  exercises  control 
and  power  over  it,  but  rather  because  the  woman  relies 


XVII.  4,  5-]  CHAPTER  XVII.  229 

upon   the  beast  for  support.     In  verses   8-12  we  have  a 
more  definite  explanation  of  the  beast  or  Antichrist. 

^  4.  And  the  woman  was  arrayed  in  purple  and  scarlet,  and  decked  (Gr. 
gilded)  with  gold  and  precious  stone  and  pearls,  having  in  her  hand  a  golden 
cup  full  of  abominations,  even  the  unclean  things  of  her  fornication. 

We  here  have  a  fuller  description  of  the  woman  her- 
self. Many  Protestant  commentators  see  in  this  verse  a 
description  of  the  robes  of  Roman  bishops  and  cardinals, 
and  perhaps  not  altogether  unjustly.  Purple  indicates 
royal  dominion,  and  the  scarlet  evidently  refers  to  her 
being  stained  with  the  blood  of  the  saints  (17  :  6).  We 
then  have  a  further  description  of  her  rich  and  gorgeous 
apparel  (cf.  18  :  16),  but  the  golden  eup  in  her  hand  is 
filled  with  tJie  iinelean  tilings  of  her  fornieation  where- 
with she  seduces  and  corrupts  the  nations  of  the  earth. 
Compare  the  description  of  the  King  of  Tyre  (Ezek.  28  : 
13),  also  Jer.  51:7,"  Babylon  hath  been  a  golden  cup  in 
the  Lord's  hand,  that  made  all  the  earth  drunken  ;  the 
nations  have  drunk  of  her  wine." 

5.  And  upon  her  forehead  a  name  written,  MYSTERY,  BABYLON 
THE  GREAT,  THE  MOTHER  OF  THE  HARLOTS  AND  OF  THE 
ABOMINATIONS  OF  THE  EARTH. 

It  is  difficult  to  decide  whether  the  word  mystery  is  to 
be  regarded  as  a  part  of  the  name,  or  as  indicating  the 
symbolical  character  of  this  city,  probably  the  latter.  In 
the  ancient  world  it  was  customary  for  harlots  to  have 
their  names  attached  to  their  foreheads.  This  city, 
Babylon  the  Great,  is  the  concrete  representative  of  the 
whole  antichristian  empire,  in  the  days  of  Antichrist, 
and  is  the  source  of  all  spiritual  idolatry  and  of  all  cor- 
ruption, both  as  to  teaching  and  example.  DUESTER- 
DIECK  :  "  As  the  Mother  of  harlots,  she  has  made  her 
daughters,   i.  e.  the  cities  of  the    Gentiles,  harlots,  and 


230  THE  REV  EL  A  TION  OF  ST.  JOHN.        [xvii.  6,  7. 

given  them  to  drink  of  her  own  cup  of  abominations." 
Lee  :  "  The  sins  of  the  World-city — unbehef,  supersti- 
tion, sensuahty — are  all  included  under  the  Harlot's 
title." 

6.  And  I  saw  the  woman  drunken  with  the  blood  of  the  saints,  and 
with  the  blood  of  the  martyrs  (or,  witnesses)  of  Jesus.  And  when  I  saw 
her,  I  wondered  with  a  great  wonder. 

In  his  vision,  John  beholds  that  the  woman  is  drunken, 
and  he  learns,  how  we  are  not  told,  probably  by  revela- 
tion, that  the  cause  of  her  drunkenness  is  the  blood  of 
the  saints  which  she  has  caused  to  be  shed,  for  she  has 
been  the  tool  of  the  beast  or  Antichrist  in  persecuting 
those  who  remained  faithful  to  Christ.  Stuart  :  "  The 
phraseology  is  derived  from  the  barbarous  custom  (still 
extant  among  many  pagan  nations)  of  drinking  the  blood 
of  enemies  slain  in  the  way  of  revenge.  Here,  then,  the 
fury  of  the  persecutors  is  depicted  in  a  most  graphic 
character."  John,  when  he  saw  this  woman  greatly 
wondered,  for  he  did  not  understand  this  mystery  of  the 
woman,  nor  that  of  the  beast. 

61.  Explanation  of  the  Scarlet-Colored   Beast 

(xvii.    7-14). 

7.  And  the  angel  said  unto  me,  wherefore  didst  thou  wonder  ?  I  will 
tell  thee  the  mystery  of  the  woman,  and  of  the  beast  that  carrieth  her, 
which  hath  the  seven  heads  and  the  ten  horns. 

Although  there  is  a  distinction  between  the  woman, 
or  World-c//;'',  and  the  Beast,  or  Antichrist  (the  World- 
kingdoni),  they  are  nevertheless  so  closely  united,  that 
there  is  but  one  mystery,  that  "  of  the  woman  and  of  the 
beast."  In  the  verses  that  follow  (8-14)  we  have  a  fuller 
description  of  the  beast  with  its  "  seven  heads  and  ten 
horns,"  (cf.    13  :   1-8);  and   in  verses  15-18  and  chapter 


XVII.  8.]  CHAPTER  XVII. 


231 


xviii.,  we  have  a  full  description  of  Babylon  the  Great, 
and  her  fall. 

8.  The  beast  that  thou  sawest  was,  and  is  not ;  and  is  about  to  come 
up  out  of  the  abyss,  and  to  go  into  perdition.  And  they  that  dwell  on  the 
earth  shall  wonder,  they  whose  name  hath  not  been  written  in  the  book  of 
life  from  the  foundation  of  the  world,  when  they  behold  the  beast,  how 
that  he  was,  and  is  not,  and  shall  come  (Gr.  shall  be  present). 

Four  stages  are  marked  in  the  existence  of  the  Beast 
or  Antichrist  :  (i)  it  zvas ;  (2)  it  is  not  now  ;  (3)  it  shall 
again  reappear;  (4)  it  shall  suffer  in  the  lake  of  fire  (19: 
20).  All  the  inhabitants  of  the  earth,  who  do  not  re- 
main faithful  to  Christ,  shall  wonder  after  the  beast, 
whose  death-stroke  was  healed,  and  shall  worship  him 
(See  notes  on  13  :  3,  4,  8).  The  fuller  statement  con 
cerning  the  beast  is  given  in  verses  9,  10.  The  beast 
goeth  into  perdition,  referred  to  also  in  verse  11,  but  the 
event  is  only  fully  described  in  19:  20.  Written  in  the 
book  of  life.  See  notes  on  13:  8.  Abyss.  See  notes 
on  Rev,  9:  i,  2,  11;  11  :  7,  No  matter  how  difficult  of 
interpretation  this  question  of  the  beast  may  be,  this 
verse  contains  no  reference  to  Nero,  or  to  his  supposed 
rising  from  the  grave.  This  prophecy  is  a  continuation 
of  that  of  Daniel,  and  refers  to  greater  events  than  those 
concerning  any  single  emperor  of  Rome.  Not  only  is 
this  Beast  the  same  as  that  described  in  13  :  1-8,  but 
there  are  so  many  points  of  resemblance  between  it  and 
St.  Paul's  prophecy  concerning  "  the  mystery  of  lawless- 
ness," "  the  son  of  perdition  "  (2  Thess.  2  :  3-10),  that  it 
is  evident  that  the  reference  in  both  cases  is  to  a  future 
Antichrist.  SiMCOX,  who  accepts  the  Nero  hypothesis, 
remarks :  "  On  the  whole,  ancient  tradition,  where  it 
speaks,  and  modern  criticism  agree  in  the  interpretation 
of  these  words,  he  was,  and  is  not.  Nero,  who  killed 
himself  in  June,  68  A.  D.,  Jiad  been,  and  ivas  not  at  the 


232  THE  RE  VELA  TION  OF  ST.  JOHN.  [xvii.  9. 

date  of  this  vision  :  but  his  reappearance  was  looked  for 
by  many,  with  various  feelings  of  hope  and  fear.  .  ,  It 
is  possible  that  John  means  to  tell  us,  that  the  Anti- 
christ who  is  to  come  will  actually  be  Nero  risen  from 
the  dead :  more  probably.  Antichrist  will  be  a  new  Nero 
in  the  same  way  as  he  will  be  a  new  Antiochus,  an  enemy 
of  God  as  they  were,  typified  by  them  inasmuch  as  they 
were  actuated  by  his  spirit." 

9.     Here  is  the  mind  (or,  meaning)  which  hath  wisdom.     The  seven  heads 
are  seven  mountains,  on  which  the  woman  sitteth. 

As  in  13:18,  with  reference  to  the  number  of  the 
beast,  so  here  special  wisdom  is  required  to  understand 
what  is  now  revealed.  Most  commentators  maintain 
that  the  seve)i  nioiuitains  of  this  verse,  as  well  as  17  :  18, 
point  definitely  to  Rome  as  the  city  designated.  Lee  : 
"  That  the  expression  Seven  Mountains  points  to  the  City 
of  Rome,  seated  on  the  Palatine,  Quirinal,  Aventine, 
Caelian,  Viminal,  Esquiline,  and  Janiculan  hills — in  St. 
John's  age  the  capital  of  the  Universal  World-empire 
to  which  the  imagery  points — need  not  be  questioned. 
This  result,  indeed,  is  plainly  indicated  in  verse  18,"  others 
again  question  this  interpretation,  and  SADLER,  after 
quoting  a  writer,  who  says,  "no  one  acquainted  in  the 
slightest  degree  with  ancient  literature  can  doubt  that 
Rome  is  the  place  to  which  this  description  points,"  re- 
marks :  "  But  may  I,  notwithstanding  such  confident  as- 
sertions, be  permitted  humbly  to  ask  this  question  :  If  it 
undoubtedly  fixes  the  beast  to  the  city  of  Rome,  why 
should  St.  John  have  prefaced  what  he  is  about  to  say 
with  the  words.  Here  is  the  mind  ivhicJi  hath  wisdom^ 
whereas  it  requires  no  divine  wisdom  to  see  the  city  of 
Rome  on  the  seven  hills,  for  it  is  described  as  such  in 
some  of  the  best-known  heathen  authors,  as  will  be  seen 
in  such  commentaries  as   those   of  Alford    and  Words- 


XVII.  9-]  CHAPTER  XVII.  233 

worth  !  Evidently  by  these  words  the  Apostle  must  al- 
lude to  something  more  secret  and  more  mysterious. 
Now  the  numeral  seven  is  itself  a  deeply  mysterious  num- 
ber, and  may  signify  here  divine  completion,  and  may 
indicate  something  far  more  extensive  than  Rome."  So 
likewise,  Isaac  Williams  calls  attention  to  the  fact  that 
"  it  requires  no  divine  wisdom  to  see  the  City  of  Rome 
on  the  Seven  Hills.  .  .  .  but  to  understand  the  mystic 
power  of  the  symbolic  language  requires  Scriptural 
wisdom.  According  to  the  analogy  of  the  allegoric  in- 
terpretation of  the  Apocalypse  it  need  not  be  the  city  of 
Rome  ;  but  as  the  ten-horned  beast  is  something  far 
more  extensive  than  Rome,  so  would  its  seveii  heads  ap- 
pear to  be."  He  nevertheless  adds  :  "  Still  it  must  be 
allowed  that  the  prophecy  does  in  some  awful  manner 
hover,  as  with  boding  raven  wing,  over  Rome."  Wil- 
liams also  gives  us  a  summary  of  the  explanation  giv- 
en by  the  Greek  interpreters  :  "  The  seven  heads  and 
seven  hills  on  which  the  universal  Babylon  is  seated  are 
seven  places  pre-eminent  in  power,  on  which  the  King- 
dom of  the  world  is  established  :  Nineveh,  of  the  Assyri- 
ans ;  Ecbatana,  of  the  Medes  ;  Babylon,  of  the  Chal- 
deans ;  Susa,  of  the  Persians  ;  the  Kingdom  of  Macedon  ; 
the  ancient  Rome,  and  the  new  Rome.  And  with  these 
they  connect  the  seven  kings,  as  Ninus,  Arbaces,  Nebu- 
chodonosor,  Cyrus,  Alexander,  Romulus,  and  Constan- 
tine."  Other  commentators  call  attention  to  the  fact 
that  there  are  many  cities  which  can  boast  of  their  seven 
hills — Constantinople,  Brussels,  and  especially  Jerusalem, 
which  \\2.'s,  four  larger  (Zion,  Akra,  Moriah,  Bezetha)  and 
three  smaller  hills,  (Ophel,  Castle  Antonia,  and  the  hill  of 
the  three  towers).  Zuellig,  Hartwig,  Herder,  and  others, 
therefore  maintain  that  by  Babylon  the  great,  Jerusalem 
is  meant.    The  remarks  of   Boyd-Carpenter  are  sug- 


234  THE  REVELATION  OF  ST.  JOHN.  [xvii.  lo. 

gestive  :  "  The  description  seems  to  be  drawn  from  Rome, 
the  seven-hilled  city.  This  keeps  the  reference  to  Rome 
before  us,  but  at  the  same  time  the  further  explanation 
(in  verse  lo)  widens  our  thoughts,  and  shows  us  that  the 
literalism  on  which  the  imagery  is  based  is  used  to  convey 
a  broader  symbolical  meaning.  The  woman  rides  on  the 
seven-headed  beast,  even  so  Rome  dwells  on  her  seven 
hills,  and  so  also  the  world-city,  seen  in  vision,  sits  among 
the  various  empires  which  have  risen,  like  great  mountains, 
in  the  history  of  the  world." 

lo.  And  they  are  seven  kings ;  the  five  are  fallen,  the  one  is,  the  other 
is  not  yet  come  ;  and  when  he  cometh,  he  must  continue  a  little  while. 

Alford  (condensed) :  "  To  interpret  these  kings  as 
emperors  of  Rome,  or  as  successive  forms  of  government 
over  Rome,  is  to  miss  the  propriety  of  the  symbolism  and 
to  introduce  utter  confusion.  They  belong  to  the 
beast,  which  is  not  Rome,  nor  the  Roman  Empire,  but  a 
general  symbol  of  secular  antichristian  power.  They 
are  in  substance  the  same  seven  crowned  heads  which 
we  saw  on  the  dragon  in  12  :  3, — the  same  which  we 
saw,  with  names  of  blasphemy  on  them,  on  the  beast 
of  13  :  I,  to  whom  the  dragon  gave  his  power  and  his 
throne.  The  five  fell,  i.  e.  the  first  five  out  of  seven. 
If  I  understand  these  y^'Z'^  of  individual  successive  kings, 
if  I  understand  them  of  forms  of  government  adopted 
and  laid  down  on  occasion,  I  can  give  no  account  of 
this  verb  fell,  or  are  fallen  ;  but  if  I  understand  them 
of  forms  of  empire,  one  after  another  heading  the  an- 
tichristian secular  power,  one  after  another  violently 
overthrown  and  done  away,  I  have  this  verb  in  its  right 
place  and  appropriate  sense.  Egypt  is  fallen,  the  first 
head  of  the  beast  that  persecuted  God's  people  (Ezek. 
xxix.,  XXX.)  ;  Nineveh  is  fallen,  the  bloody  city  (Nahum 
3:   1-19)  ;  Babylon  is  fallen,    the  great  enemy  of  Israel 


xvn.  TO.]  CHAPTER  XVII.  235 

(Isa.  21:9;  Jer.  chaps.  50  and  51)  ;  Persia  is  fallen  (Dan. 
10:13  ;  11:2);  GrcEcia  is  fallen  (Dan.  11:3,  4)-     The  one  is, 
the  Roman  empire  ;  the  other  (required  to  complete  the 
seven)  is  not  yet  come.    I  agree  with  Auberlen  in  regarding 
this   seventh  as   tlie    Christian    empire    beginning   with 
Constantine."      Alford  also  maintains  that  the  true  mean- 
ing of  he  must  continue  a  little  ivhilc  is  not  that  "  of  short 
continuance,"  but  rather  of  duration.     On  the  other  hand, 
Hofmann,  Ebrard,  Luthardt,  and  others  enumerate  As- 
syria, Babylonia,  Persia,  Macedonia  and  Syria  under  Anti- 
ochus  Epiphanes,  as  the  five  fallen  kingdoms,  and  the  Ro- 
man as  the  sixth  kingdom,  the  ^;/^  existing  in  John's  time. 
Luthardt  also  names  the  representative  sovereigns  of  the 
five     fallen     kingdoms — Sennacherib,     Nebuchadnezzar, 
Cyrus,  Alexander  the  Great,  and  Antiochus  Epiphanes. 
He,  however,  does   not   name  the  representative  of  the 
sixth  kingdom  or  the  Roman  empire,  but  only  mentions 
"  the   Roman  emperor."     As  the  seventh  empire,  which 
shall    follow    that   of  the    Roman    and    precede    that   of 
Antichrist,  Luthardt  refers  to  "'  the  present  period  of  the 
European  systems  of  government."      The  Preterists,  as 
a  rule,  see  in  these  five  fallen  kings,  the  first   five  em- 
perors, Augustus,  Tiberius,  Caligula,  Claudius,  and  Nero. 
According  to  their  view,  when  the  Apocalypse  was  writ- 
ten (69  A.  D.),  these  five  were  fallen,  Nero  having  died 
the  year  before.     Many  see  in  the  one  who  is,  Vespasian, 
and  in  the  other  who  is  not  yet  come,  Titus,  who  reigned 
"  a  little  while,"  that  is  two  years.     WORDSWORTH,  who 
represents  the  anti-papal  school  of  interpreters,  differs  in 
some    respect    from    the    Continuous-Historical    School, 
with  reference  to  these  kingdoms  :  "  Six  of  these  seven 
kingdoms  are  described  by  the    prophet  Daniel,  whose 
predictions  are   repeated  and  continued  in    the  Apoca- 
lypse ;  they  are,  (i)  the  Babylonian  ;  (2)  the  Medo-Per- 


236  THE  REVELATION  OF  ST.  JOHN.  [xvir.  ii. 

sian  ;  (3)  the  Macedonian  or  Greek  ;  (4)  the  Syrian :  (5) 
the  Egyptian  ;  (6)  the  Roman  Heat  lien  Imperial.  .  .  The 
seventJi  king  represents  some  power  which  was  first  ex- 
trinsic to  Rome,  and  was  afterwards  added  to  Rome.  .  . 
This  was  the  Imperial  Power  of  Germany.'' 

It  matters  very  Httle  whether  we  refer  the  five  fallen 
kingdoms  to  Egypt,  Assyria,  Babylonia,  Persia,  and 
Macedonia,  on  the  one  hand,  or  to  Assyria,  Babylonia, 
Persia,  Macedonia,  and  Syria,  on  the  other,  for  in  either 
case  tJie  Roman  Empire  of  John's  time  would  be  the  sixth 
kingdom.  The  seventh  kingdom  was  still  to  come  in 
John's  time,  and  of  the  various  views  held  concerning 
the  seventh  kingdom,  "  the  Christian  empire  beginning 
with  Constantine "  (Alford),  "  the  imperial  power  of 
Germany "  (Wordsworth),  "  the  antichristian  World- 
power  which  is  to  succeed  the  power  of  pagan  Rome  " 
(Lee),  "  the  world-empire  which  is  to  come  between  the 
Roman  empire  and  Antichrist  "  (Ebrard),  "  a  new  heathen 
power  to  rule  in  the  last  age  of  Christianity "  (some 
Roman  Catholic  writers), — although  many  of  these  in 
general  mean  the  same  thing, — still  we  think  it  best,  with 
Luthardt,  Keil,  and  others,  to  regard  this  seventh  empire 
as  represented  by  the  world-powers  of  modern  Europe 
that  have  taken  the  place  of  the  Roman  empire.  See 
notes  on  13  :  3. 

II.  And  the  beast  that  was,  and  is  not,  is  himself  also  an  eighth,  and  is 
of  the  seven  ;  and  he  goeth  into  perdition. 

The  beast  here  referred  to  is  identical  with  the  one 
named  in  verse  8.  It  is  the  eighth  world-power  concen- 
trating in  itself  all  the  rage  and  God-opposed  spirit  of 
the  seven  preceding  kingdoms,  and  is  the  last  and  worst 
manifestation  of  the  ungodly  power  of  the  world.  Its 
king  will  be  Antichrist,  prefigured  already  by  the  Little 
Horn  of  Daniel,  and  especially  described  by  Paul  in  2 


XVII.  12.]  CHAPTER  XVII.  237 

Thess.  2:  3-10.     This  eighth  kingdom  or  king  is  a  new 
power  or  person  proceeding  out  ^/the  seven,  embodying 
all    the    antichristian   features    of  the    preceding    seven. 
Himself  also  an    eighth.     Fausset  :  "The    He  is  em- 
phatic in  the  Greek.     He,  peculiarly  and  pre-eminently 
answering  to  '  the  little  horn  '  with  eyes  like  the  eyes  of 
a  man,  and  a  mouth  speaking  great  things,  before  whom 
three  of  the  ten  horns  %vere plucked  up  by  the  roots  (Dan. 
7 :  8,  20),  and  to  whom  the  whole  ten  '  give  their  power 
and  authority' (17:    12,   13,   17).     That  a /^r^^;/^/  anti- 
christ will   stand  at   the  head  of  the   anti-Christian   king- 
dom, is  likely  from  the  analogy  of  Antiochus  Epiphanes, 
the  O.  T.  Antichrist,  'the  little  horn  '  in  Dan.  8:  9-12  ; 
also  '  the  man  of  sin,'  '  the  son  of  perdition '  (2  Thess.  2  : 
3-8),    answers  here  to  goeth  into  perdition!'      This  last 
kingdom,  and  its  king.  Antichrist,  does  not  fall   like  the 
other  seven  (17 :  10),  but  he  is  overcome  by  the  Lord  in 
person,  and  cast  into  perdition,  "  cast  alive  into  the  lake 
of  fire  that  burneth  with  brimstone  "  (19:  20).     SADLER: 
"  It  seems  as  if  the  world-power  in  its  last  stage  would 
not  act  through  some  empire,  but  directly  through  Anti- 
christ   himself."     Ebrard  refers  the  sixth  kingdom    to 
the  Roman  world-power;  the  seventh  world-power  to  the 
ten  kings  of  verse  12,  and  the  eighth  world-power  to  Anti- 
christ, or  the  Beast  from  the  abyss  (17  :  8),  and  this  seems 
to   be   the   best   interpretation.      So    also   in    substance 
Williams:    "  For  this    Apocalyptic    Beast  corresponds 
with  the  Little   Horn  of  Daniel,  which  arises  among  the 
ten  horns  of  the  seventh  head,  and  by  its  rising  roots  up 
three,  by  which  it  becomes  itself  the  eighth. 

12.  And  the  ten  horns  that  thou  sawest  are  ten  kings,  which  have  re- 
ceived no  kingdom  as  yet;  but  they  receive  authority  as  kings,  with  the 
beast,  for  one  hour. 

The  best  commentary  on  this  verse  is  that  given  by 


238  THE  REVELATION  OF  ST.  JOHN.  [xvii.  12. 

Daniel  (7 :  23-27) :  ''  The  fourth  beast  shall  be  a  fourth 
kingdom  upon  earth "  (the  Roman  Empire  of  John's 
time),  "  which  shall  be  diverse  from  all  the  kingdoms, 
and  shall  devour  the  whole  earth,  and  shall  tread  it  down, 
and  break  it  in  pieces.  And  as  for  the  ten  horns,  out  of 
this  kingdom  shall  ten  kings  arise :  and  another  shall 
arise  after  them  ;  and  he  shall  be  diverse  from  the 
former  "  (the  kingdom  of  Antichrist),  "  and  he  shall  put 
down  three  kings.  And  he  shall  speak  words  against  the 
Most  High,  and  shall  wear  out  the  saints  of  the  Most 
High  :  and  he  shall  think  to  change  the  times  and  the 
law;  and  they  shall  be  given  into  his  hand  until  a  time 
and  times  and  half  a  time  "  (the  last  three  and-a-half  years 
of  Antichrist's  reign.  "  But  the  judgment  shall  sit,  and 
they  shall  take  away  his  dominion,  to  consume  and  to 
destroy  it  unto  the  end.  And  the  kingdom  and  the  do- 
minion, and  the  greatness  of  the  kingdoms  under  the 
whole  heaven  shall  be  given  to  the  people  of  the  saints 
of  the  Most  High;  His  kingdom  is  an  everlasting  king- 
dom, and  all  dominions  shall  serve  and  obey  him." 
Alford  remarks :  "  Ten  kingdoms  shall  arise  out  of  the 
fourth  kingdom  of  Daniel  :  ten  European  powers,  which 
in  the  last  time,  in  concert  with  and  subjection  to  the 
antichristian  power,  shall  make  war  against  Christ.  In 
the  precise  number  and  form  here  indicated,  they  have 
not  yet  arisen.  It  would  not  be  difficult  to  point  out 
the  elements  and  already  consolidating  shapes  of  most  of 
them  ;  but  in  precise  number  we  have  them  not  as  yet. 
What  changes  in  Europe  may  bring  them  into  the  re- 
quired tale  and  form,  it  is  not  for  us  to  say." 

In  some  way  these  ten  horns  seem  to  belong  to  the 
beast  as  represented  in  the  seventh  kingdom.  These  ten 
kings  had  not  yet  received  their  power  in  John's  time, 
for  that  was  still  the  period  of  the  sixth  kingdom, — and 


XVII.  13.]  CHAPTER  XVII.  239 

it  seems  as  if  this  seventh  kingdom  is  simply  now  in  its 
course  of  development, — for  these  ten  kings  will  only  re- 
ceive their  authority,  about  the  time  that  Antichrist's 
manifestation  draws  near.  They  will  receive  authority 
as  kings  with  the  beast,  at  least  for  one  hour ;  i.  e.  for  a 
short  time,  at  the  beginning  of  Antichrist's  appearance. 
According  to  Daniel,  presupposed  but  not  mentioned  by 
John,  Antichrist  will  overcome  three  of  the  te)i  kiugs  or 
kingdoms,  and  reduce  the  rest  to  his  rule.  These  ten 
kings  or  kingdoms  evidently  represent  the  ultimate  king- 
doms of  the  world  which  will  wage  war  against  Christ. 
Blunt  :  "  The  gradual  de-Christianization  of  European 
governments  points  to  the  possibility  of  a  not  very  dis- 
tant time  when  they  may  become  permanently  Anti- 
christian,  as  that  of  France  became  so  temporarily  when 
it  established  the  worship  of  Reason  in  the  place  of  the 
worship  of  God."  Fausset  :  "Antichrist  is  in  existence 
long  before  the  fall  of  Babylon;  but  it  is  only  at  its  fall 
he  obtains  the  vassalage  of  the  ten  kings.  He,  in  the  first 
instance,  imposes  on  the  Jews  as  the  Messiah,  coming  in 
His  own  name  ;  then  persecutes  those  of  them  who  refuse 
his  blasphemous  pretensions.  Not  until  in  the  latter 
part  of  his  reign  does  he  associate  the  ten  kings  with  him 
in  war  with  the  Lamb,  having  gained  them  over  by  the 
aid  of  the  spirits  of  demons  working  miracles.  His  con- 
nection with  Israel  appears  from  his  sitting  '  in  the  tem- 
ple of  God  '  (2  Thess.  2  :  4),  and  as  theantitypical  '  abom- 
ination of  desolation  standing  in  the  holy  place  '  (Dan. 
9:27;  12:  II;  Matt.  24  :  15),'  in  the  city  where  our  Lord 
was  crucified  '  "  (Rev.  1 1  :  8). 

13.     These  have  one  mind,  and  they  give  their  power  and  authority  unto 
the  beast. 

We  have  here  a  description  of  the  universal  antichris- 
tian  character  of  these  future  kingdoms.     They  are  one 


240  THE  REVELATION  OF  ST.  JOHN.        [xvii.  14,  15. 

in  their  opposition  to  God  and  His  Christ,  and  they  be- 
come allies  of  the  Beast  or  of  Antichrist,  and  act  in  con- 
cert with  him,  whether  his  enmity  is  directed  against  the 
Lamb  (17  :  14),  or  against  the  harlot  (17  :  16). 

14.  These  shall  war  against  the  Lamb,  and  the  Lamb  shall  overcome 
them,  for  he  is  Lord  of  lords,  and  King  of  kings  ;  and  they  also  shall  over- 
come that  are  with  him,  called  and  chosen  and  faithful. 

This  gathering  together  of  the  beast  and  the  kings  of 
the  earth  to  make  war  against  the  Lamb  is  described  in 
19  :  19  (which  see).  The  victory  of  the  Lord  over  the 
beast,  the  false  prophet,  and  their  hosts,  is  graphically 
depicted  in  19  :  20,  21  (which  see).  It  is  here  stated  that 
not  only  the  Lamb,  because  He  is  Lord  of  lords,  and 
King  of  kings,  but  also  the  saints  who  are  with  the  Lamb, 
shall  share  in  this  victory  over  these  kings.  The  re- 
deemed are  represented  as  sharers  in  the  victory.  The 
order  of  the  description  of  the  redeemed,  as  called,  chosen, 
diYid  fait Iif 7(1,  is  significant.  The  elect,  or  chosen,  are  first 
called,  and  they  prove  that  they  are  the  elect  in  that  they 
remain  faithful  unto  the  end.  Plummer  :  "  These 
three  epithets  describe  the  progressive  life  of  those  who 
share  Christ's  victory.  They  are  called — as  all  men  are 
— to  serve  Him  ;  having  heard  the  call,  they  dedicate 
their  lives  to  His  service,  and  become  His  chosen  servants  ; 
finally,  having  remained  faithful  to  Him,  they  share  in 
His  victory."  SADLER  :  "  It  seems  incredible  that  men 
should  gather  themselves  together  and  fight  against  Christ 
Himself  appearing  personally ;  but  men  opposed  Him 
when  He  came  the  first  time.  .  .  why  may  they  not  go 
a  step  further  and  fight  against  Him  when  He  rides  on 
the  white  horse  leading  the  armies  of  the  saints?" 

62.  The  Mystery  of  the  Woman  (xvii.  15-18). 

15.  And  he  saith  unto  me.  The  waters  which  thou  sawest,  where  the 
harlot  sitteth,  are  peoples,  and  multitudes,  and  nations,  and  tongues. 


XVII.  i6.]  CHAPTER  XVII.  241 

We  have  now  an  explanation  of  the  symbol  of  the 
harlot  sitting  upon  many  waters  (17  :  i).  The  waters  sig- 
nify the  sum  total  of  the  inhabitants  of  the  earth,  for  the 
great  city  Babylon  sliall  reign  over  the  kings  of  the  earth 
(17  :  18).     See  notes  on  17  :   1-6. 

16.  And  the  ten  horns  which  thou  sawest,  and  the  beast,  these  shall 
hate  the  harlot,  and  shall  make  her  desolate  and  naked,  and  shall  eat  her 
flesh,  and  shall  burn  her  utterly  with  fire. 

We  have  here  by  anticipation  a  statement  of  the  cause 
of  the  fall  of  Babylon  the  Great,  the  theme  of  the  next 
chapter.  The  kings  of  the  earth  shall  rebel  against  her 
dominion,  and  the  Beast,  by  their  aid,  shall  utterly  de- 
stroy her.  Alford  :  "  Her  former  lovers  shall  no  longer 
frequent  her  nor  answer  to  her  call  ;  her  rich  adornments 
shall  be  stripped  off.  She  shall  lose,  at  the  hands  of 
those  whom  she  formerly  seduced  with  her  cup  of  forni- 
cation, both  her  spiritual  power  over  them  and  her  tem- 
poral power  to  adorn  herself."  The  moving  cause  of  this 
terrible  catastrophe  which  shall  overtake  this  world-city 
is  God  (17  :  17),  but  the  immediate  occasion  is  not  re- 
vealed ;  it  is  simply  stated  that  the  beast  and  his  allied 
kings  shall  hate  the  harlot.  It  is  evident  that  Antichrist 
and  these  kings  continue  after  the  Fall  of  Babylon.  It 
seems  as  if  the  reign  of  Antichrist  and  the  development 
of  his  power  immediately  follows  on  the  fall  of  Babylon. 

Those  who  regard  the  Harlot  or  Babylon  the  Great  as 
signifying  the  Apostate  Church  see  here  a  description  of 
what  is  in  store  for  the  faithless.  So  Fausset  :  "  As 
Jerusalem  used  the  world-power  to  crucify  her  Saviour, 
and  then  was  destroyed  by  that  very  power,  Rome  ;  so 
the  church,  having  apostatized  to  the  world,  shall  have 
judgment  executed  on  her  first  by  the  world-power,  the 
beast  and  his  allies  ;  and  these  afterward  shall  have  judg- 
ment executed  on  them  by  Christ  Himself  in  person." 
II 


242  THE  RE  VELA  TION  OF  ST.  JOHN.  [xvii.  17. 

Wordsworth,  on  the  other  hand,  maintains  that  "  the 
Harlot  sitting  on  the  beast  is  the  City  of  Rome.  .  .  .  This 
verse  reveals  the  wonderful  results,  that  the  Horns  of  the 
Beast,  that  is,  some  Powers  that  have  grown  out  of  the 
Roman  Empire,  will  one  day  be  alienated  from  the 
Papacy,  and  will  Jiate  the  Harlot  and  devour  Jier  fiesJi.  .  . 
The  ruin  of  Papal  Rome  will  not  be  effected  by  Prot- 
estant Nations,  but  by  Papal  Princes  and  people  rising 
against  her."  Godet  maintains  that  the  last  political 
power  of  which  Antichrist  shall  be  the  head  is  Israel  ; 
Babylon  the  Great  denotes  the  city  of  Rome  ;  at  Rome 
the  Monarch  of  Israel  (Antichrist)  shall  first  take  up  his 
abode  ;  but  as  God  has  made  use  of  Rome  to  chastise 
Israel,  so  now  He  will  make  use  of  Israel  to  judge  Rome. 
His  exact  words  are  :  "  It  is  the  old  antagonism  between 
Jew  and  Pagan — the  most  profound  antithesis  of  history 
— which  now  attains  to  its  supreme  crisis.  Rome  is  re- 
duced by  triumphant  Israel  to  the  actual  state  of  Nin- 
eveh or  of  Babylon.  After  this  act  of  vengeance.  Anti- 
christ will  go  to  establish  as  we  have  seen  (11:7,  8),  at 
Jerusalem,  his  natural  capital  ;  "  then,  according  to  Godet, 
follows  the  struggle  of  the  Beast  with  the  Two  witnesses 
(12  :  7,  8),  and  the  conversion  of  Israel  (11  :  13),  which 
had  already  been  restored  politically. 

17.  For  God  did  put  in  their  hearts  to  do  his  mind,  and  to  come  to  one 
mind,  and  to  give  their  kingdom  unto  the  beast,  until  the  words  of  God 
should  be  accompUshed. 

Here  it  is  directly  stated  that  God  used  Antichrist  and 
his  allied  kings  as  instruments  to  punish  Babylon.  In 
three  things  did  this  confederation  agree  :  (i)  in  deter- 
mining the  destruction  of  the  city,  and  thus  carrying  out 
the  righteous  will  of  God  ;  (2)  in  their  hatred  of  the 
harlot  ;  (3)  in  giving  all  their  authority  unto  Antichrist. 
This  unanimity  of  sentiment  prevailed  until  the  words  of 


XVII.  i8.]  CHAPTER  XVII.  243 

God  concerning  the  destruction  of  Babylon  were  fulfilled. 
The  great  influence  of  this  great  city  became  oppressive 
to  Antichrist,  and  so  he  determined  to  destroy  it,  and 
thus  was  an  instrument  of  God  to  punish  Babylon  the 
Great,  the  harlot. 

18.     And  the  woman  whom  thou  sawest  is  the  great  city,  which  reigneth 
{hath  a  kingdom)  over  the  kings  of  the  earth. 

If  we  interpret  this  verse  grammatically  there  seems  to 

be  no  difficulty  in  deciding  what  is  meant  by  the  great 

city  or  tlie  ivonian.     The  statement  is — this  zvonian  which 

John  saw    sitting  upon  many  waters  (17  :  i,   15),  is  the 

great  city,  and  this  city  is  the  one  having  a  kingdom  over 

the  kings  of  the   earth.     The    present    participle    the  one 

having  points  to   the  time  when  the  words  were  uttered, 

and  to  the  dominion    then    exercised   by   the  city.     It  is 

evident  that  when  John  wrote,  Rome  was  just  such  a  city 

as  this  verse  describes.     It    is    highly    probable,  almost 

certain,    that    the    City    of    Rome    is    here    referred  to. 

The  only    question    that    can    arise    is    whether  by  tJie 

great  city  is  meant    Pagan    Rome,    or  Papal  Rome,  or 

Rome  under  both  aspects,  or   Rome  as  it  shall  be  in  the 

future  days  of  Antichrist.    There  can  be  only  one  answer, 

it  is  Rome  as  it  shall  be  in  the  future  time  to  which  this 

vision    refers.     That  the    Woman    of  this  Vision,  under 

the  symbol  of  Babylon,  represents  Rome  in  some  form, 

has  been  the  common  opinion  of  the  great  majority  of 

commentators  of   all  schools.     This   has   been  the  case 

since  the  days  of  Tertullian  and  Jerome.     In  the  Middle 

Ages,  Rome    is   often    styled    "  the    Western    Babylon." 

CURREY  :  "  Luther,  and  others  before  him,  in  their  earnest 

struggles  against   the   corruptions  of  a  dominant  Church, 

and  suffering  under  its  persecutions,  found  in  Babylon  the 

symbol  of  their  foe,  and   applied  to  Papal  Rome  all  the 

epithets  and  adjuncts    here    attached  to  Babylon  ;  and 


244  THE  RE  VELA  TION  OF  ST.  JOHN  [xvii.  i8. 

many  still  insist  upon  this  view  of  the  Apocalypse." 
Luther  speaks  of  the  Pope  as  "  the  very  Antichrist  "  {Art. 
Snialc.  IV.)  and  Melanchthon  writes — "  the  marks  of  Anti- 
christ plainly  agree  with  the  Kingdom  of  the  Pope  and 
his  adherents  "(/(?w^r  and  Primacy  of  the  Pope).  Some 
of  the  other  Reformers  (Calvin),  as  many  moderns,  identi- 
fied the  Harlot  with  the  Apostate  Church,  and  main- 
tained that  this  corresponds  with  the  Papacy.  In  oppo- 
sition to  this  Protestant  interpretation,  there  arose  in 
the  Church  of  Rome  a  school  of  expositors,  which  with 
the  Protestants,  identified  Babylon  with  Rome,  but  with 
Rome  of  the  future,  Rome  again  become  Pagan.  Stern, 
a  representative  of  this  Roman  Catholic  school,  remarks  : 
**  Babylon  is  really  the  City  of  Rome,  not  only,  how- 
ever, according  to  the  old-heathenish,  but  also  according 
to  the  new-heathenish  signification  of  the  World's  history. 
So  long  as  Rome  maintains  Christianity,  so  long  God  for- 
gets, humanly  speaking,  her  ancient  guiltiness.  But  in 
the  last  times  of  the  New  Testament  World-history,  many 
inhabitants  of  the  Roman  obedience  will  abandon  their 
holy  Catholic  faith  ;  will  unite  with  the  revolutionists  of 
all  lands  ;  nay,  unmeasured  wickedness  will  rear  its 
throne  in  Rome,  after  the  Holy  Father  with  his  faithful 
Bishops  and  priests  and  the  pious  believers  shall  have 
been  hunted  into  the  desert." 

Those  who  maintain  that  Babylon  the  Great  represents 
the  Apostate  Church  may  be  right  in  so  far  that  it  is  cer- 
tain that  the  Babylon  of  the  days  of  Antichrist  will  be 
utterly  antichristian  in  its  character,  and  its  inhabitants 
may  be  largely  apostates  from  a  professed  worldly  Chris- 
tianity ;  and  they  who  refer  it  to  Papal  Rome  may  be 
right  in  a  certain  sense,  for  the  Papacy  may  have  been 
the  great  factor  and  instrument  in  the  development  of 
the  Antichristian   spirit  of  those  days  ;  and  they  who 


XVII.  i8.]  CHAPTER  XVII.  245 

refer  it  to  a  heathen  or  pagan  Rome  of  the  future,  may 
be  right  in  so  far  that  the  spirit  of  Babylon,  in  the  days 
of  Antichrist,  before  its  destruction,  represents  a  type  of 
wickedness  more  diabolical  than  the  worst  kind  ever 
known  in  heathenism. 


CHAPTER    XVIII. 
63.  The  Fall  of  Babylon  Announced  (xviii.  1-3). 

1.  After  these  things  I  saw  another  angel  comnig  down  out  of  heaven, 
having  great  authority  ;  and  the  earth  was  lightened  with  his  glory. 

Another  angel.  Besides  the  one  who  showed  John 
the  mystery  of  the  Woman  and  the  Beast  (17  :  1-7).  He 
had  great  authority^  and  may  be  the  instrument  of  carry- 
ing out  God's  will  in  the  punishment  of  Babylon,  which 
however  is  not  acted  out  before  the  Seer,  but  only  de- 
scribed. His  aiitliority  was  manifested  in  his  very  ap- 
pearance, for  the  glory  of  the  Lord  accompanied  Him, 
so  that  the  earth  shined  with  His  glory  (Ezek,  43  :  2). 

2.  And  he  cried  with  a  mighty  voice,  saying. 

Fallen,  fallen  is  Babylon  the  great. 

And  is  become  a  habitation  of  devils  (Gr.  demons). 

And  a  hold  (or,  prison)  of  every  unclean  spirit, 

And  a  hold  (or,  prison)  of  every  unclean  and  hateful  bird. 

See  notes  on  14  :  8.  Compare  Isa.  21:9,"  Babylon  is 
fallen,  is  fallen."  The  fall  of  Babylon  had  also  been  fore- 
told in  16  :  19;  and  17  :  16,  The  description  of  the  de- 
struction of  Babylon  the  Great  is  largely  based  upon  the 
writings  of  the  O.  T.  prophets.  In  describing  the  future 
desolation  of  Babylon  the  very  words  which  Isaiah  and 
Jeremiah  used  concerning  the  ancient  Babylon  on  the 
Euphrates  are  here  employed.  Compare  especially  Isa. 
13  :  19-22  ;  34  :  14,  I5  i  Jer.  50  :  39  !  5^  :  37-  So  com- 
plete  will  also  be  the  desolation  of  this  future  Babylon 

246 


XVIII.  3-]  CHAPTER  XVI II.  247 

after  it  has  been  destroyed  by  Antichrist  and  his  allied 
kings  (17  :  16).     As  the  prophecies  concerning  ancient 
Babylon  were  exactly  fulfilled,  this  fact  is  a  pledge  that 
the  prophecies  of  this  book  shall  also  be   fulfilled  in  the 
case   of  the   Babylon  of  the   days  of  Antichrist.     Some 
have  thought  that  this  future  Babylon  might  be  the  old 
Babylon  rebuilt,  but  the  prophecy  is  that  Babylon  of  old 
"  shall  be  no  more  inhabited  forever  "  (Jer.  50  :  39,  40). 
A  more  graphic  description  of  the  utter  desolation  of 
Babylon  can  scarcely  be  conceived  of— beasts  and  birds 
of  prey  dwelling  in  the  deserted  ruins,  and   demons  (evil 
angels)  making  their  abode  there.      We  are    reminded 
how  our  Lord  speaks  of  unclean  spirits  passing  through 
waterless  places  seeking  rest,  and  finding  it  not  (Matt. 
12  :  43). 
3.  For  by  the  wine  of  the  wrath  of  her  fornication  all  the  nations  are  fallen  ; 
And  the  kings  of  the  earth  committed  fornication  with  her, 
And  the  merchants  of  the  earth  waxed  rich  by  the  power  of  her 
wantonness  (or,  luxury). 

Some  authorities  omit  the  ivine  of,  and  some  read  all 
the  nations  have  drunk.  We  have  in  this  verse  a  state- 
ment of  the  cause  of  the  fall  of  Babylon.  See  notes  on 
14  :  8  ;  17:2.  So  great  shall  be  the  wealth,  luxury,  and 
resources  of  this  great  city  of  the  future,  that  all  the 
merchants  of  the  earth  shall  be  enriched  thereby. 
Wantonness.  "  This  word  signifies  overweening  pride 
and  insolence  and  wantonness,  arising  from  superfluity  of 
wealth,  and  gifts."  (Plummer).  "It  is  applied  to  de- 
scribe insolence  and  voluptuousness  breaking  out  into 
boastful  vauntings  of  pride,  and  dissolute  riot  and  revelry ; 
like  those  of  Babylon  of  old  on  the  eve  of  her  fall" 
(Wordsworth).  "Rome  was  in  St.  John's  day  a 
wealthy  and  luxurious  city,  not  a  commercial  city  pri- 
marily,  in  the  same  sense  as  ancient  Tyre  and  modern 


248  THE  RE  VELA  TION  OF  ST.  JOHN.  [xviit.  4. 

London,  but  a  city  with  an  immense  commerce.  .  . 
What  Rome  was  then  it  may,  and  probably  will,  be 
again :  and  there  is  thus  no  need  to  look  elsewhere  than 
at  Rome  for  the  literal  fulfilment  of  St.  John's  descrip- 
tion" (SiMCOX). 

64.  Warning  to  the  Saints  (xviii.  4-8). 

4.     And  I  heard  another  voice  from  heaven,  saying, 
Come  forth,  my  people,  out  of  her, 
That  ye  have  no  fellowship  with  her  sins, 
And  that  ye  receive  not  of  her  plagues. 

The  apostle  hears  an  angel's  voice  warning  God's 
people  to  come  out  of  Babylon.  Compare  Jer.  50  :  8  ; 
51  :  6,  45.  We  have  aright  to  infer  that  some  of  the 
saints  will  be  dwelling  in  the  midst  of  the  wicked  city 
even  almost  up  to  the  time  of  her  fall,  "  and  that  there 
will  be  danger  of  their  being,  through  a  lingering  fond- 
ness of  the  city,  partakers  in  the  coming  Judgment  " 
(Alford).  Two  reasons  are  given  why  they  should 
come  out  of  Babylon,  (i)  that  they  may  not  participate 
in  her  sins,  and  (2)  that  they  may  not  participate  in  her 
punishment.  At  all  times  in  the  history  of  the  develop- 
ment of  God's  kingdom  on  earth  have  the  people  of  God 
been  warned  to  flee  from  the  City  of  Destruction.  See 
Gen.  19:15,  22  ;  Num.  16  :  26 ;  Isa.  48  :  20  ;  52  :  1 1  ; 
Matt.  24  :  16.  "  Remember  Lot's  wife  "  (Luke  16  :  32). 
Sadler:  "  This,  of  course,  will  not  come  as  an  audible 
voice  from  heaven,  but  it  will  be  a  secret,  yet  universal 
intimation  to  all  that  are  in  the  mystical  Babylon,  that 
they  are  to  leave  her  society,  her  fellowship,  and  it  may 
be,  as  of  course  it  was  in  the  case  of  the  Babylon  of  old, 
to  leave  the  city,  if  it  is  Rome  or  any  other  city." 
Williams  :  "  The  period  of  this  command  in  the  Apoca- 
lypse appears  to   be  on  the  great  rising   of  Antichrist 


XVIII.  5-7-]  CHAPTER  XVIII.  249 

above  all ;  and  on  the  destruction  apparently  of  the  out- 
ward  and  visible  frame  and  form  of  Christianity,  which 
is  to  precede  the  end." 

5.  For  her  sins  have  reached  {clave  together)  even  unto  heaven, 

And  God  hath  remembered  her  iniquities. 

So  great  will  be  the  accumulation  of  the  sins  of  Babylon, 
that  these  sins  being  heaped  up,  they  will  reach  unto 
heaven  (see  Jer.  51  I  9)-  WORDSWORTH:  "the  Babel- 
tower  of  sin  is  a  tower  which  man  builds  in  pride,  and 
when  its  top  reaches  to  heaven,  then  it  is  suddenly 
thrown  down  (18  :  19)."  Remembered.     Compare  16  :  19- 

6.  Render  unto  her  even  as  she  rendered, 

And  double  ujito  her  the  double  according  to  her  works  : 
In  the  cup  which  she  mingled,  mingle  unto  her  double. 

The  words  of  this  and  the  next  verse  are  addressed  to 
those  who  are  the  executioners  of  God's  judgments,  and 
probably  refer  to  Antichrist  and  his  allied  Kings,  who  are 
the  instruments  by  which  God  punishes  Babylon  (17  :  16). 
The  words  are  based  upon  Jer.  50  :  15,  29,  "  as  she  hath 
done,  do  unto  her  "  ;  Jer.  16  :  18,  "  I  will  recompense  their 
iniquity  and  their  sin  double."  A  double  share  of  the 
wine  of  the  wrath  of  God  shall  be  her  portion  (14  :  8  ;  17  : 
2,  4),  The  punishment  shall  be  proportioned  to  the  sin 
(Jer.' 17:  18). 

7.     How  much  soever  she  glorified  herself,  and  waxed  wanton, 
So  much  give  her  of  torment  and  mourning  : 
For  she  saith  in  her  heart,  I  sit  a  queen, 
And  am  no  widow,  and  shall  in  nowise  see  mourning. 

The  thought  is  still  of  retribution.  We  have  here  are- 
echo  of  the  prophecies  against  Babylon  of  old  (Isa.  47  : 
7-9),  and  against  Tyre  (Ezek.  27  :  3  ;  28  :  2).  According 
to  the  deo-ree  of  her  boasting  and  wantonness,  so  shall 
punishment  and  sorrow  overtake  her. 


250  THE  RE  VELA  TION  OF  ST.  JOHN.        [xviii.  8,  9. 

Therefore  in  one  day  shall  her  plagues  come, 
Death,  and  mourning,  and  famine; 
And  she  shall  be  utterly  burned  with  fire ; 
For  strong  is  the  Lord  God  which  judged  her. 

Compare  the  prophecy  against  ancient  Babylon  (Isa.  47  : 
9-1 1).  Alford  :  "  The  judgments  here  are  more  fear- 
ful ;  death,  for  her  scorn  of  the  prospect  of  widowhood  ; 
mourning,  for  her  inordinate  reveling  ;  famine,  for  her 
abundance  ;  fire,  as  the  punishment  of  the  fornicatress." 
See  also  17  :  16.  The  reason  of  the  severity  of  the  judgment 
lies  in  the  fact  that  the  Lord  God  is  tJie  Almighty  (1:8). 
Antichrist  and  the  allied  Kings  are  the  executors  of  the 
judgment  but, they  are  really  carrying  out  the  will  of  God 
(17  :  16,  17).  Williams  :  "  This  suddenness  is  the  great 
characteristic  carried  out  from  the  Babylon  of  old,  whose 
destruction  came  upon  her  suddenly  as  a  snare  and  a  net  ; 
how  to  be  fulfilled  in  this,  the  antitype,  is  a  great 
mystery."  Fausset  :  "  Literal  fire  may  burn  the  literal 
city  of  Rome,  which  is  situated  in  the  midst  of  volcanic 
agencies.  .  .  .  Bengel  is  probably  right  in  thinking  Rome 
will  once  more  rise  to  power.  The  carnal,  faithless,  and 
worldly  elements  in  all  churches,  Roman,  Greek,  and 
Protestant,  tend  toward  one  common  centre,  and  prepare 
the  way  for  the  last '  form  of  the  beast,  i.  e.  Antichrist." 

65.  The  Lament  of  Kings,  Merchants,  and 
Mariners  over  the  Fall  of  Babylon,    (xviii.  9-19). 

Three  classes  of  persons  are  now  introduced  as  bewail- 
ing the  fall  of  Babylon — kings  (verses  9,  10),  merchants 
(verses  ii-iya),  and  mariners  (verses  lyb-ig).  Note  that 
the  lamentations  are  all  of  a  selfish  character. 

9.     And  the  kings  of  the  earth,  who  committed  fornication  and  lived 
wantonly  (or,  luxuriously)  with  her, 
Shall  weep  and  wail  over  her, 
When  they  look  upon  the  smoke  of  her  burning. 


XVIII.  10.]  CHAPTER  XVIII.  251 

See  notes  on  17:2.  Lee  :  "  Compare  the  dirge  over 
Tyre  (Ezek.  26  :  15  ;27  :  36),  into  which  the  description 
here  passes  imperceptibly."  We  have  here  the  lamenta- 
tion of  the  Kings  of  the  earth  who  have  been  the  instru- 
ments of  God  in  destroying  Babylon  (17  :  16,  17). 
MiLLlGAN  :  "  The  deeds  of  the  wicked,  even  when  ef- 
fecting the  purpose  of  God,  bring  no  joy  to  themselves." 
Wordsworth,  who  everywhere  sees  the  Papacy,  re- 
marks :  "  A  marvelous  prophecy.  Some  of  those  very 
Powers,  who  were  once  vassals  of  Rome,  will  one  day 
rise  against  her  ;  they  will  be  instruments  in  God's  hands 
of  His  retributive  justice  upon  her  ;  .  .  .  .  And  yet  when 
they  have  done  the  deed,  they  will  weep  over  her.  The 
reason  of  this  is,  that  the  Fall  of  Papal  Rome  will  be 
followed  by  a  triumph  of  Anarchy  and  an  outbreak  of 
Infidelity."  It  is  very  likely  that  the  fall  of  Babylon  will 
occur  before  the  greatest  development  of  the  power  of 
Antichrist.  Dennett:  "  Babylon,  with  its  outspreading 
roots,  will  have  interlaced  itself  with  almost  every  social 
fibre  of  the  life  of  the  nations  ;  and  her  fall,  therefore, 
will  spread  universal  dismay  and  confusion  as  well  as 
render  human  governments  unstable  and  powerless. 
This  will  account  for  the  wail  of  these  kings." 

10.     Standing  afar  off  for  the  fear  of  her  torment, 

Saying,  Woe,  woe,  the  great  city,  Babylon,  the  strong  city  ! 
For  in  one  hour  is  thy  judgment  come. 

Very  graphic  is  this  description  of  the  lamentation  of 
the  kings.  They  are  represented  as  standing  at  a  dis- 
tance from  the  burning  city,  afraid  that  the  destruction 
might  also  reach  them.  The  reference  to  the  greatness 
and  power  of  the  city,  and  her  sudden  destruction,  only 
heightens  the  impression  made  by  the  awful  catastrophe. 
Compare  Ezek.  26  :  16, 17.  Blunt  :  "  As  regards  its  future 


252  THE  REVELATION  OF  ST.  JOHN.  [xviii.  11. 

fulfillment  it  seems  to  apply  to  some  immense  maritime 
city  such  as  London  or  New  York.  Should  a  distinct 
and  professed  Antichristianity  ever  gain  the  upper  hand 
in  either  of  these  cities,  the  elements  of  wealth  and 
wickedness  which  they  contain  would  be  greatly  de- 
veloped, and  a  vast  Babylon  or  Tyre  would  be  the  result, 
one  which  would  fully  meet   the  terms  of  the  prophecy." 

II.     And  the  merchants  of  the  earth  weep  and  mourn  over  her, 
For  no  man  buyeth  their  merchandise  (Gr.  cat-go)  any  more. 

We  come  now  to  the  lament  of  the  merchants  of  the 
earth  ( 1 1- 1 7^).  The  sorrow  of  these  merchants  is  even 
more  purely  selfish  than  that  of  the  kings.  The  descrip- 
tion is  based  upon  the  lament  over  Tyre  in  Ezek.  xxvii., 
and  in  Isa.  xxiii.  The  merchants  can  no  longer  find 
purchasers  for  their  cargo,  or  ship's  burden,  as  in  Acts  21  : 
3, — their  freight,  and  this  only  emphasizes  how  immense 
the  traffic  of  this  luxurious  city  will  be.  Relying  on  the 
meaning  of  the  word  cargo,  many  commentators  think 
that  Babylon  does  not  refer  to  the  future  city  Rome,  be- 
cause it  does  not  lie  on  the  sea,  and  cannot  have  a  large 
maritime  commerce.  But  the  answer  is  very  simple. 
What  Rome  was  once  in  the  past,  the  centre  of  all  com- 
merce by  sea  and  land,  it  may  again  become  in  the 
future.  For  this  very  reason  we  may  question  the  state- 
ment of  Alford  :  "  I  leave  this  difficulty  unsolved.  .  . 
For  Rome  never  has  been,  and  from  its  very  position 
never  could  be,  a  great  commercial  city.  .  .  The  details 
of  this  mercantile  lamentation  far  more  nearly  suit  Lon- 
don, than  Rome  at  any  assignable  period  of  her  history." 
Wordsworth  sees  here  the  spiritual  traffic  of  Papal  Rome. 
Williams  :  "  The  lamentation  passes  imperceptibly  in- 
to that  which  is  descriptive  not  of  Babylon,  but  of  Tyre ; 
the  depth  and  breadth  of  meaning  in  the  Apocalypse  is 


XVIII.  12,  13-]  CHAPTER  XVIIL  253 

such  that  it  must  indicate  some  especial  reference  in  the 
latter  ages  to  maritime  nations,  in  which  the  corruption 
of  the  Church  will  extend.  .  .  The  Tyre  of  the  last  ages 
is  to  be  restored,  and  sing  as  an  harlot." 

Merchandise  (Gr.  cargo)  of  gold,  and  silver, 
And  precious  stone,  and  pearls, 
And  fine  linen,  and  purple,  and  silk,  and  scarlet ; 
And  all  thyine  wood,  and  every  vessel  of  ivory, 
And  every  vessel  made  of  most  precious  wood, 
And  of  brass,  and  iron,  and  marble. 

Compare  Ezek.  xxvii.  The  various  articles  of  mer- 
chandise, representative  of  the  great  commercial  activities 
of  the  world,  are  mentioned  in  suitable  groupings,  "  a 
gorgeous  picture  of  worldly  riches  and  extravagances  " 
(Milligan).  Zuellig  arranges  them  into  seven  classes 
of  articles  of  luxury:  (i)  of  precious  wares  ;  (2)  of  mate- 
rials of  rich  attire  ;  (3)  of  materials  for  costly  furniture ; 
(4)  of  precious  spices  (verse  13^);  (5)  of  articles  of  food 
(verse  \},U)\  (6)  of  merchandise  for  agricultural  and  do- 
mestic uses  (verse  13^);  (7)  of  the  trafific  in  men  (verse 
\ld).  Thyine  wood.  Possibly  the  white  cedar  or  citrus 
of  the  Romans,  used  for  costly  doors,  fine  tables,  panels, 
and  ceilings,  noted  for  its  sweet  scent. 

13.    And  cinnamon,  and  spice. 

And  incense,  and  ointment,  and  frankincense, 

And  wine,  and  oil, 

And  fine  flour,  and  wheat, 

And  cattle,  and  sheep ;  and  tiierc/ianJise  of  horses  and  chariots, 

And  slaves  (Gr.  bodies)  ;  and  souls  (or,  lives)  of  men. 

Spice.  Greek  ainojmun,  a  precious  ointment  made 
from  an  Asiatic  shrub,  used  for  the  hair.  Chariots.  The 
luxurious  carriages  used  in  the  Rome  of  John's  time  by 
the  wealthy  and  the  nobles.  Slaves  .  .  Souls  of  men. 
The  most  probable  explanation  is  that  these  words  refer 
to  two    classes  of   slaves,  the  Jirst  to  such  slaves   (the 


254  ^^^  REVELATION  OF  ST.  JOHN.      [xviii.  14,  15. 

grooms  or  coachmen  of  the  last  times)  as  have  to  do 
with  horses  and  chariots,  and  the  second  (souls  of  men), 
to  slaves  in  general.  Boyd-Carpenter  :  "The  climax 
of  wicked  worldliness  is  reached  in  this  last;  it  gives  the 
finishing  touch  to  the  picture  of  society  wholly  engrossed 
in  pleasure  and  indolence  and  selfishness,  which  lays 
every  market  under  tribute  to  add  to  its  luxuriousness, 
and  sacrifices  not  only  the  happiness,  but  the  lives  and 
liberties  of  their  fellow-creatures,  to  their  own  enjoy- 
ment." What  Rome  was  in  the  past,  the  Babylon  of  the 
future  shall  be,  only  on  a  larger  scale.  Many  commen- 
tators interpret  this  merchandise  spiritually,  and  refer 
these  things  to  the  Papacy,  but  Sadler  correctly  re- 
marks :  "  Not  one  of  these  commodities  can  be  connected 
particularly  with  any  ecclesiastical  state  of  things.  It  is 
impossible,  as  regards  the  greater  part  of  them,  to  inter- 
pret them  spiritually." 

14.  And  the  fruits  which  thy  soul  lusted  after  are  gone  from  thee, 
And  all  things  that  were  dainty  and  sumptuous  are  perished  from 

thee, 
And  men  shall  find  them  no  more  at  all. 

This  verse  seems  to  be  addressed  to  Babylon  either  by 
the  merchants  in  their  lamentation,  or  (which  is  probably 
the  better  interpretation)  by  the  voice  from  heaven  (18  : 
4).  Babylon  of  the  future  will  seek  all  the  merchandise 
and  sumptuous  things  of  earth  for  selfish  enjoyment,  and 
to  satisfy  earthly  lust  and  worldly  glory.  But  the  day 
of  reckoning  shall  come. 

15.  The  merchants  of  these  things,  who  were  made  rich  by  her, 
Shall  stand  afar  off  for  the  fear  of  her  torment, 
Weeping,  and  mourning. 

Just  as  in  18  :  9,  10,  the  kings  of  the  earth  made  their 
lament,  so  here  the  merchants  who  were  enriched  by  the 


XVIII.  i6,  iia.  19.]  CHAPTER  XVIII.  255 

trade  of  Babylon  will  make  their  lament  over  the  sudden 
and  awful  punishment  visited  upon  Babylon.  See  notes 
on  18  :  10. 

16,  17  a.     Saying,  Woe,  woe,  the  great  city, 

She  that  was  arrayed  in  fine  linen  and  purple  and  scarlet, 

And  decked  (Gr.  oilded)  with  gold  and  precious  stone  and  pearl ! 

For  in  one  hour  so  great  riches  is  made  desolate. 

Woe.  See  notes  on  18  :  lO.  Arrayed.  Compare  17  : 
4;  18:  12.  One  hour.  Compare  18:  10.  Stress  is  laid 
upon  the  luxurious  glory  of  the  city,  and  its  sudden  deso- 
lation. The  expression  in  one  hour  is  thrice  repeated 
(18  :  10,  here,  and  19).  In  each  case  the  lamentation  is 
not  only  over  the  loss  of  riches,  but  their  sudden  and  un- 
forseen  ruin. 

17  b.     And  every  shipmaster,  and  every  one  that  saileth  any  whither, 
And  mariners,  and  as  many  as  gain  their  living  by  sea, 
Stood  afar  off. 
The  description  includes  all  who  in  any  way  make  their 
living  by  the   sea,  whether  as    pilots,   captains,   sailors 
sailing    merchants,   fishermen,    divers     for     pearls,    etc. 
Compare  Ezek.  27  :  25-36.     Like  the  kings  (18  :  10)  and 
the  merchants  (18  :  15),  they  are  represented  as  standing 
afar  off,  to  avoid  being  overwhelmed  in  the   destruction 
of  the  city. 

18.    And  cried  out  as  they  looked  upon  the  smoke  of  her  burning, 

Saying,  What  city  is  like  the  great  city  > 
Smoke  of  her  burning.  See  notes  on  18  : 9.  What 
great  city.  Compare  Ezek.  27  :  32.  BOYD- 
CarpeNTER  :  "  The  outcry  of  those  who  call  to  mind, 
with  pain,  a  glory  that  was  great,  but  now  is  gone.  It  is 
not  to  be  taken  as  meaning  ivhat  city  has  suffered  as  she 
has  ?  .  .  .  .  The  lingering  of  the  mind  over  delights  now 
vanished  is  one  subtle  element  of  misery." 


2S6  THE  REVELATION  OF  ST.  JOHN.  [xviii.  20. 

19.    And  they  cast  dust  on  their  heads, 

And  cried,  weeping  and  mourning,  saying, 

Woe,  woe,  the  great  city, 

Wherein  were  made  rich   all  that  had   their   ships  in   the  sea  by 

reason  of  her  costliness  ! 
For  in  one  hour  is  she  made  desolate. 

Cast  dust  on  their  heads.  A  sign  of  their  great 
mourning.  See  Ezek.  27  :  30.  The  Babylon  of  the 
future  will  become  the  source  of  great  wealth  to  all  sea- 
merchants,  on  account  of  the  extravagance  and  luxury 
which  marks  her  inhabitants, — her  costliness.  Tiie  splen- 
dor of  her  buildings  and  palaces  shall  make  levy  on  all 
parts  of  the  world  (18  :  11-13),  One  hour  desolate.  .  .  . 
Compare  notes  on  18  :  10,  17. 

Sadler  seems  to  be  correct  when  he  maintains  that 
this  description  of  Babylon  given  in  this  chapter  cannot 
refer  to  Papal  Rome, — "  these  references  to  cargoes,  to 
freights,  to  ships,  ship-owners,  etc.,  lead  us  to  look  to  a 
collapse  of  a  great  commercial  system.  ...  It  is  as  if 
London  and  Liverpool  and  Glasgow  and  New  York  were 
all  amalgamated  together  and  involved,  as  in  a  moment, 
in  one  common  and  irreversible  ruin."  Dennett  :  "  All 
this  description  is  symbolical,  the  import  of  which  is 
that  the  whole  commercial  system  of  the  empire  is  utterly 
deranged,  if  not  destroyed,  by  the  judgment  upon  Baby- 
lon. The  blow  that  falls  upon  her  destroys  with  her 
the  prosperity  of  the  habitable  world  ;  and  hence  the 
universal  sorrow  ;  for  men  are  ever  ready  to  bewail  the 
loss  of  the  means  of  their  comforts,  wealth,  and  af- 
fluence." 

66.  The  Angel  calls  upon  the  Inhabitants  of 
Heaven  to  Rejoice  (xviii.  20). 

20.  Rejoice  over  her,  thou  heaven, 

And  ye  saints,  and  ye  apostles,  and  ye  prophets; 
For  God  hath  judged  your  judgment  on  her. 


XVIH.  21,  22.]  CHAPTER  XVIII.  257 

The  saints,  and  apostles,  and  prophets,  are  regarded 
as  being  in  heaven.  The  answer  to  the  prayer  of  the 
saints  has  now  been  given  (6  :  10),  for  the  judgment  of 
God  upon  the  guilty  city  is  supposed  to  have  taken  place. 
Blunt  :  "  It  is  plain  that  the  words  have  a  compre- 
hensive character,  relating  to  the  martyrs  who  suffered 
under  Roman  dominion  in  the  Apostolic  age,  and  to 
those  who  shall  fall  as  martyrs  in  the  Great  Tribulation 
of  the  last  times."  Your  judgment.  Alford  :  "  God 
hath  exacted  from  her  that  judgment  of  vengeance  which 
is  due  to  you." 

e-j.  Symbolic   Proclamation   of  Babylon's  Fall 
(xviii.  21-24). 

21.     And  a  strong  angel  took  up  a  stone  as  it  were  a  great  millstone,  and 
cast  it  into  the  sea,  saying, 
Thus  with  a  mighty  fall  shall  Babylon,  the  great  city,  be  cast  down, 
and  shall  be  found  no  more  at  all. 

A  symbolical  act,  immediately  explained  by  the  angel, 
presenting  in  a  most  vivid  manner  the  suddenness  and 
completeness  of  the  destruction  of  Babylon.  Both  the 
might  of  the  angel  and  W\&  greatness  of  the  millstone  are 
emphasized.  At  the  basis  of  this  passage  lies  Jer.  51  :  63, 
64.  Andreas  of  Crete  has  already  given  us  the  true 
meaning  :  "  Just  as  the  millstone  sinks  by  its  impulse 
into  the  sea,  so  also  the  destruction  of  this  Babylon  shall 
be  all  at  once,  so  that  not  a  trace  of  it  shall  be  preserved 
for  posterity." 

22.  And  the  voice  of  harpers  and  minstrels  and  flute-players  and  trum- 
peters shall  be  heard  no  more  at  all  in  thee  ; 

And  no  craftsman,  of  whatsoever  craft,  shall  be  found  any  more 
at  all  in  thee  ; 

And  the  voice  of  a  millstone  shall  be  heard  no  more  at  all  in  thee. 

For  the  imagery  see  Jer.  25  :  10  (which  denunciation, 


258  THE  REVELATION  OF  ST.  JOHN.      [xviii.  23,  24. 

however,  refers  to  Jerusalem)  and  Ezek.  26:  13  (where 
the  reference  is  to  Tyre).  MiLLlGAN  :  "  The  destruction 
spoken  of  is  enlarged  on  in  strains  of  touching  eloquence, 
but  it  is  unnecessary  to  dwell  on  the  particulars.  They  in- 
clude everything  belonging  either  to  the  business  or  to  the 
joy  of  life."  The  phrase  "  no  more  at  all "  occurs  six  times 
in  verses  21-23.  I"^  this  verse,  emphasis  is  laid  upon  the 
fact  that  three  kinds  of  the  activities  of  life  have  ceased — 
the  life  of  pleasure,  the  life  of  business,  and  domestic  life. 

23.  And  the  light  of  a  lamp  shall  shine  no  more  at  all  in  thee ; 

And  the  voice  of  the  bridegroom  and  of  the  bride  shall  be  heard  no 

more  at  all  in  thee  ; 
For  thy  merchants  were  the  princes  of  the  earth ; 
For  with  thy  sorcery  were  all  the  nations  deceived. 

Compare  the  denunciation  against  Babylon  in  Isa.  47  : 
9-12.  In  the  latter  part  of  this  verse  and  ■zrrjTd' 24  we  have 
a  threefold  statement  of  the  sins  of  Babylon  and  of  the 
cause  of  her  downfall  :  (i)  her  covetousness,  luxury, 
wealth,  and  extravagance — her  "  mercJiants  were  the 
princes  of  the  earth  "  ;  (2)  her  idolatry  and  licentiousness — 
"  with  her  sorcery  were  all  the  nations  deceived  ;  and  (3) 
her  persecution  of  the  saints  {verse  24). 

Sadler  :  "  No  one  can  read  these  verses  over  without 
being  struck  with  their  extraordinary  sublimity  and 
beauty.  It  is  as  if  the  Apocalyptic  seer  lamented  with 
all  his  heart  the  desolation  which  it  was  laid  upon  him  to 
foretell." 

24.  And  in  her  was  found  the  blood  of  prophets  and  of  saints, 
And  of  all  that  have  been  slain  upon  the  earth. 

The  future  Babylon,  the  great  world-city  of  the  Last 
Days,  will  be  the  central  power  from  which  all  the  per- 
secutions of  the  saints  will  arise,  especially  in  the  earlier 
part  of  Antichrist's  rule,  before  Babylon  is  destroyed  by 
him  and  his  allied  kings  (17  :  6). 


XVIII.  24-]  CHAPTER  XVIII.  259 

Here,  as  everywhere,  Wordsworth  sees  Papal  Rome. 
He  thinks  that  the  awful  words  of  this  divine  prophecy 
demand  some  practical  application  :  "  The  Book  of  Reve- 
lation delivers  a  warning  from  Almighty  God  to  the 
world.  It  proclaims  the  peril  and  unhappiness  of  those 
who  are  enthralled  by  Rome,  and  its  prophetic  and 
comminatory  uses  ought  to  be  pointed  out  by  Christian 
ministers,  and  to  be  acknowledged  by  Christian  congre- 
gations. We  may  forfeit  a  great  blessing  and  incur 
great  danger,  if  we  neglect  these  divinely-appointed  uses 
of  the  Apocalypse,  particularly  in  the  present  age,  when 
the  Church  of  Rome  is  busily  employed  in  spreading  her 
snares  around  us,  to  make  us  victims  of  her  deceits, 
prisoners  of  her  power,  slaves  of  her  will,  and  partners  of 
her  doom." 


CHAPTER  XIX. 

68.  The  Song  of  Triumph  in  Heaven  (xix.  i-8). 

I.  After  these  things  I  heard  as  it  were  a  great  voice  of  a  great  multi- 
tude in  heaven,  saying,  Hallelujah;  Salvation,  and  glory,  and  power,  be- 
long to  our  God. 

In  the  former  chapter  the  Fall  of  Babylon  was  an- 
nounced. In  this  chapter  it  is  assumed  to  have  taken 
place,  and  now  the  overthrow  is  celebrated  in  heaven,  by 
a  Song  of  Victory.  As  in  i8  :  20  the  angel  calls  upon 
Heaven  and  its  inhabitants  to  rejoice,  so  now  here,  in 
19  :  1-8,  we  have  the  response.  This  Hallelujah,  from 
the  heavenly  hosts,  the  Redeemed  Church,  and  the  four 
living  creatures  (ig  :  4)  representing  Creation,  celebrates 
the  first  act  of  the  final  sentence  upon  the  antichristian 
world  manifested  in  the  utter  destruction  of  Babylon. 
Lee  calls  attention  to  the  fact  that  from  this  point  on- 
wards the  Apocalypse  follows  the  course  of  the  closing 
chapters  of  Ezekiel  from  Ezek.  xxxvi.  to  the  end : 
"  There  the  land  of  Israel  is  comforted,  and  a  resurrec- 
tion of  the  dead  is  described  (Ezek.  xxxvi.,  xxxvii.)  ; 
then  comes  the  Gog-catastrophe  (Ezek.  xxxviii.,  xxxix.) ; 
then  we  read  of  a  new  Heaven  and  a  new  Jerusalem  in  a 
new  Holy  Land  resembling  Paradise." 

This  great  vmltitude  evidently  consisted  of  the  heav- 
enly hosts  of  angels  standing  round  about  the  throne, 
and  about  the  elders  and  the  four  living  creatures  (see 
7  :  11).     Hallelujah.     That  is.  Praise  ye,  Jah  or  Jehovah, 

an  exalted  ascription  of  praise,  common  to  the  Psalms, 
260 


XIX.  2-5-]  CHAPTER  XIX.  261 

repeated  in  this  song  four  times,  and  only  found  here 
in  the  whole  N.  T.  Salvation  .  .  .  power.  See  notes 
on  7  :  10  ;  12  :  10.  Songs  of  praise  are  also  found  in 
4  :  8-11  ;  5  ;  9,  12,  13  ;  7  :  10,  12  ;  11  :  15,  17  ;  15  :  3,  4  ; 
16  :  5-7. 

2.  For  true  and  righteous  are  his  judgments;  for  he  hath  judged  the 
great  harlot,  which  did  corrupt  the  earth  with  her  fornication,  and  he  hath 
avenged  the  blood  of  his  servants  at  her  hand. 

True    and  righteous.       See  notes  on    15  -:   3   ;   16  :  7. 

Her  fornication.     See  14  :  8  ;  17  :  2,  4  ;  18:3,     Alforu  : 

"  The    vengeance  is    considered  as  a    penalty   exacted, 

forced  out  of  the  reluctant  hand  (Ezek.  33  :  6)."     The 

judgments  of  God  correspond  to  reality  and  propriety 

of  things.     Note  how  this  verse  is  an  answer  to  the  prayer 

of  6  :  10. 

3.  And  a  second  time  they  say,  Hallelujah.  And  her  smoke  goeth  up 
for  ever  and  ever  {unto  the  ages  of  the  ages). 

The  smoke  of  the  burning  Babylon  (18  :  8,  9,  18)  shall 
ascend  for  ever  and  ever.  Her  punishment  shall  never 
cease.  Lange  :  "  This  far  surpasses  modern  sentirnen- 
talities."  It  is  probably  best  to  refer  this  to  the  temporal 
destruction  of  Babylon  and  her  worldly  glory.  This 
implies,  however,  that  her  wicked  inhabitants  shall  suffer 
everlasting  punishment  (see  notes  on  14  :  10,  11). 

4.  And  the  four  and  twenty  elders  and  the  four  living  creatures  fell 
down  and  worshipped  God  that  sitteth  on  the  throne,  saying,  Amen  ; 
Hallelujah. 

See  notes  on  4  :  8,  10  ;  5  :  8,  1 1-14  ;  7 :  1 1,  12  ;  14  :  3. 
The  representatives  of  the  Redeemed  Church  and  of 
Creation  confirm  the  praise  given  by  the  heavenly  host. 
The  mind  of  heaven  is  one,  both  in  praising  God,  and  in 
rejoicing  over  the  vengeance  that  has  overtaken  Babylon. 

5.  And  a  voice  came  forth  from  the  throne,  saying.  Give  praise  to  our 
God,  all  ye  his  servants,  ye  that  fear  him,  the  small  and  the  great. 


262  THE  RE  VELA  TION  OF  ST.  JOHN.  [xix.  6,  7. 

It  is  not  necessary  to  decide  whose  voice  it  was  that 
calls  upon  all  servants  of  God  to  praise  Him.   Compare 

Ps.  134:  I  ;  115 :  13- 

6.  And  I  heard  as  it  were  the  voice  of  a  great  multitude,  and  as  the 
voice  of  many  waters,  and  as  the  voice  of  mighty  thunders,  saying,  Halle- 
lujah :  for  the  Lord  our  God,  the  Almighty,  reigneth. 

There  is  an  immediate  response  to  the  call  for  praise, 
given  in  the  last  verse.  The  description  of  the  sound 
heard  suggests  an  innumerable  number  of  heavenly- 
voices.  Compare  i  :  15  ;  14  :  2.  Basil  and  Ambrose  com- 
pare the  full  harmonious  response  of  the  congregations 
in  their  day  to  the  noise  of  the  sea  on  the  shore  ;  Jerome 
likens  it  to  "  the  heavenly  thunderings."  Almighty. 
See  notes  on  i  :  8.  Reigneth.  Though  the  Greek  verb 
is  in  the  aorist  tense,  this  can  only  be  here  properly 
translated  by  the  present ;  or,  we  might  translate,  did  take 
the  kingdom.  Compare  also  11  :  15,  17.  Boyd-Car- 
PENTER :  "  This  anthem  expresses  the  exultation  of 
the  servants  of  God  that  the  Kingship  of  their  God  is 
manifested,  and  vindicated  against  those  who  denied,  or 
hated  His  rule.  .  .  .  Their  joy  arises  also  from  the  pros- 
pect of  the  nearer  union  between  the  Lamb  and  His 
Bride.  This  close  union  is  more  fully  spoken  of  later  ; 
here  the  glorious  close  is  for  a  moment  anticipated  :  the 
morning  glow  announces  the  coming  day  ;  it  is  near 
even  at  the  doors."  The  things  hereafter  to  take  place 
are  here  spoken  of  as  if  they  were  already  accomplished 
(see  14  :  8  and  16  :  19).  Christ  is  prophetically  con- 
sidered as  already  reigning,  for  His  Advent  follows  so 
soon  after  the  fall  of  Babylon. 

7.  Let  us  rejoice  and  be  exceeding  glad,  and  let  us  give  the  glory  unto 
him :  for  the  marriage  of  the  Lamb  is  come,  and  his  wife  hath  made  her- 
self ready. 


XIX.  7]  CHAPTER  XIX.  263 

Alford  probably  gives  the  true  relation  of  this  verse 
to  what  follows  in  the  Apocalypse  :  "  These  words  in- 
troduce to  us,  transitionally,  a  new  series  of  visions  respect- 
ing the  final  consummation  of  the  union  between 
Christ  and  His  Church,  which  brings  about  the  end  (21  : 

1,  2)  :  the  solemn  opening  of  which  now  immediately 
follows  (19  :  11-16).  This  series,  properly  speaking,  in- 
cludes in  itself  the  overthrow  of  the  kings  of  the  earth, 
the  binding  of  Satan,  the  thousand  years'  reign,  the  loos- 
ing of  Satan,  the  final  overthrow  of  the  enemy,  and  the 
general  judgment  :  but  is  not  consummated  except  in 
the  entire  union  of  Christ  and  His  Church  with  which  the 
book  concludes."  In  its  prophetic  aspect  it  is  assumed 
that  the  time  of  the  marriage  of  the  Lamb  is  come,  though 
it  has  not  yet  occurred  in  the  vision,  and  will  not  happen 
until  after  the  events  foretold  in  Rev.  19  :  11  ;  20  :  15, 
have  taken  place.  But  it  is  in  perfect  harmony  to  speak 
of  this  event  as  having  come,  for  an  actual  beginning  of 
its  fulfilment  has  been  made,  for  Babylon,  the  great 
Harlot,  has  now  in  vision  received  already  her  merited 
punishment.  This  marriage  is  not  here  described,  and  is 
not  fully  consummated  until  after  the  final  judgment  (21  : 

2,  9,  etc.). 

Others,  however,  maintain  that  the  song  of  triumph 
has  not  reference  to  the  entire  future,  but  only  to  the 
immediate  future,  and  that  this  marriage  of  the  Lamb 
takes  place  at  the  beginning  of  the  millennial  period,  and 
that  21  :  2,  9,  10,  do  not  refer  to  this  marriage  but  to  a 
nezv  manifestation  of  the  Bride.  This  view  implies  (i) 
that  the  Bride  consists  only  of  those  saints  (the  quick 
and  the  dead)  who  have  believed  on  Christ  up  to  the  time 
of  His  Second  Advent  and  the  beginning  of  the  Millen- 
nium ;  (2)  that  the  marriage  consists  in  the  union  of  these 
saints  (the  subjects  of  the  First  Resurrection)  with  Christ 


264  "^HE  RE  VELA  TION  OF  ST.  JOHN.  [xix.  8. 

in  the  glory  and  government  of  the  millennial  kingdom  ; 
(3)  that  the  New  Jerusalem  state  (21  :  2,  9,  10)  is  not  a 
simple  continuance  of  the  millennial  kingdom,  but  the 
kingdom  of  Christ  raised  to  a  higher  plane,— or  as 
Craven  presents  it  (in  Lange)  :  "The  millenial kingdom 
is  the  reign  of  the  saints  over  a  race  and  earth  freed  indeed 
from  the  assaults  of  Satan,  but  still  in  measure,  in  sin 
and  under  a  curse  ;  the  New  Jerusalem  period  is  that  of 
the  reign  of  the  saints  over  a  race  and  earth  perfectly 
purified."  A  careful  exegesis  of  the  passages  here  in 
question  can  alone  help  us  to  decide  whether  there  is  any 
foundation  for  such  an  interpretation. 

The  rejoicing  in  this  verse  is  in  anticipation  of  the 
events  that  will  now  occur,  there  being  evidently  a  ref- 
erence also  to  the  punishment  to  be  visited  upon  the 
Beast  and  the  False  Prophet,  as  well  as  to  the  near  ap- 
proach of  the  marriage  of  the  Lamb.  This  marriage  is  the 
blessed  union  of  the  Lord  with  His  chosen  Bride,  the 
Church.  The  figure  of  marriage  is  borrowed  from  the 
O.  T.  (Isa.  54  :  1-8  ;  Ezek.  16:7,  8  ;  Hos.  2  :  19,  20). 
Compare  also  Matt.  9  :  15  ;  22  :  1-14  ;  25  :  1-13  ;  John 
3  :  29  ;  Eph.  5  :  25-32.  Respecting  the  marriage  itself, 
see  21  :  2,  9,  etc.  His  wife  hath  made  herself  ready. 
For  the  Bride,  His  Church,  has  arrayed  herself  in  a  be- 
coming manner.  In  what  her  raiment  consists,  we  learn 
from  the  next  verse. 

8.  And  it  was  given  unto  her  that  she  should  array  herself  in  fine  linen, 
bright  ««(/pure:  for  the  fine  linen  is  the  righteous  acts  of  the  saints. 

It  is  difficult  to  decide  whether  these  words  are  apart 
of  the  song,  or  an  explanation  given  by  the  angel,  or  by 
John  himself.  That  this  garment  of  fine  linen,  bright 
and  pure,  is  bestowed  upon  the  Church  by  the  grace  of 
God  is  implied  in  the  expression  it  was  given  unto  her. 


XIX.  9-]  CHAPTER  XIX.  265 

The  reference  here  is  not  so  much  to  the  robe  of  Christ's 
righteousness  imparted  to  the  believer  by  faith,  as  to  the 
righteous  acts  of  the  saints,  tlie  inherent  righteousness, 
the  fruit  of  the  new  life,  which,  however,  is  also  the  work 
of  God.  This  reference  to  the  deeds  of  the  saints  is  very 
appropriate  here,  for  the  question  is  of  reward  to  be 
given  to  the  saints  for  their  fidelity.  See  also  14  :  13. 
FauSSET  :  "  Though  in  one  sense  she  '  made  herself 
ready,'  having  by  the  Spirit's  work  in  her  put  on  '  the 
wedding  garment,'  yet  in  the  fullest  sense  it  is  not  she, 
but  her  Lord,  who  makes  her  ready  by  granting  to  her 
that  she  be  arrayed  in  fine  linen.  It  is  He  who  by  giving 
Himself  for  her,  presents  her  to  Himself,  a  glorious 
Church,  not  having  spot,  but  holy  and  without  blemish. 
It  is  He  also  who  sanctifies  her,  naturally  vile  and  with- 
out beauty,  and  with  the  washing  of  water  by  the  Word, 
and  puts  His  own  comeliness  on  her,  which  thus  becomes 
hers," 

69.  The  Blessedness  of  those  Bidden  to  the  Mar- 
riage Supper  of  the  Lamb  (xix.  9). 

9.  And  he  saith  unto  me,  Write,  Blessed  are  they  which  are  bidden  to 
the  marriage  supper  of  the  Lamb.  And  he  saith  unto  me,  These  are  true 
words  of  God. 

The  speaker  is  probably  the  angel  of  17:1,  This 
blessedness  is  affirmed  particularly  of  the  individual, 
for  he  shall  have  blessed  communion  with  the  Lord. 
This  is  one  of  the  six  benedictions  of  the  Apocalypse 
(i  :  3  ;  14  :  13  ;  19  :  9 ;  20  :  6  ;  22  :  7,  14).  On  the  mar- 
riage supper  compare  the  Parable  of  the  Wedding  Gar- 
ment (Matt.  22  :  i-i4),and  of  the  Ten  Virgins  (Matt. 
25  :  1-13).  These  are  true  words  of  God.  Referring 
especially  to  what  has  been  revealed  concerning  Babylon 
and  the  Bride  (18  :  i  — 19  :  9).  MiLLIGAN :  "After  the 
marriage  will  come  the  marriage  supper,  the  fulness  of 


266  THE  REVELATION  OF  ST.  JOHN.         [xix.  lo,  ii. 

blessing  to  be  enjoyed  by  the  redeemed.  It  may  be  a 
question  whether  we  are  to  distinguish  between  the 
bride  herself  and  those  who  appear  rather  to  be  spoken 
of  as  guests  at  the  marriage  supper.  But  the  analogy  of 
Scripture,  and  especially  of  such  passages  as  Matt.  22  : 2  ; 
26  :  29,  leads  to  the  conclusion  that  no  such  distinction 
can  be  drawn.  Those  who  are  faithful  in  the  Lord  are 
at  once  the  Lamb's  bride,  and  the  Lamb's  guests." 

70.  The  Angel  Forbids  John  to  Worship  Him 
(xix.  10). 

10.  And  I  fell  down  before  his  feet  to  worship  him.  And  he  saith  unto 
me,  See  thou  do  it  not ;  I  am  a  fellow-servant  with  thee  and  with  thy 
brethren  that  hold  the  testimony  of  Jesus;  worship  God:  for  the  testi- 
mony of  Jesus  is  the  spirit  of  prophecy. 

John  was  so  overcome  by  the  awful ness  of  the  vision 
that  out  of  undue  reverence  to  the  angel  who  showed 
him  these  latter  visions  (17  ;  i),  he  fell  at  his  feet  to 
adore  him.  But  the  answer  came — Worship  God  alone  ; 
I  am  also  a  servant  of  God  as  thou  art.  The  argument 
of  the  angel  is  somewhat  as  follows:  Both  he  and  John 
are  engaged  in  the  same  work,  prophesying  concerning 
Christ,  and  as  in  both  cases  the  witness  borne  to  Jesus  is 
the  spirit  of  prophecy,  the  result  of  the  Spirit  working  in 
them  (i  Pet.  i  :  11),  so  both  stand  on  the  same  footing 
before  God,  and  both  must  worship  God  alone.  Lee  : 
"  Worship  God,  whose  servants  we  both  are  (see  22  :  6,  9) 
— of  whose  prophetic  Spirit  we  alike  partake  in  this  our 
common  ministry ;  and  therefore  one  of  us  may  not 
worship  the  other." 

71.  The  Vision  OF  THE  Second  Advent  (xix.  11-16). 

11.  And  I  saw  the  heaven  opened  ;  and  behold,  a  white  horse,  and  he 
that  sat  thereon,  called  Faithful  and  True ;  and  in  righteousness  he  doth 
judge  and  make  war. 


XIX.  II.]  CHAPTER  XIX.  267 

Although  the  opening  words  of  this  vision  are  the 
same  as  that  recorded  in  6  :  2,  the  two  do  not  refer  to 
the  same  event  (see  notes  on  6  :  2).  Here  we  have  a 
description  of  the  Revelation  of  Christ  to  destroy  Anti- 
christ, and  He  is  represented  as  sitting  on  a  white  horse, 
as  the  Conqueror.  As  in  3  :  7,  14,  so  here  Christ  is  called 
and  described  as  the  Faithful  2ind  True,  f ait hful  hecdiUSQ 
He  will  keep  His  promises  to  those  who  have  remained 
faithful,  and  true,  for  He  manifests  Himself  as  their  true 
Saviour,  the  Messiah  announced  in  the  O.  T.  Righteous- 
ness also  marks  His  progress  in  war,  as  clearly  foretold  in 
Isa.  1 1  :  3-5,  for  "  he  shall  not  judge  after  the  sight  of  his 
eyes,"  "  and  with  the  breath  of  his  lips  shall  he  slay  the 
wicked,  and  righteousness  shall  be  the  girdle  of  his  loins, 
and  faithfulness  the  girdle  of  his   reins."     Compare  also 

Ps.  45  :  3-5- 

FauSSET  calls  especial  attention  to  the  fact  that  we 
must  distinguish  between  this  Coming  of  Christ  to  de- 
stroy Antichrist  (Matt.  24  :  27,  29,  30,  37,  39),  and  the 
end  or  final  Judgment  (Matt.  25  :  31  ;  i  Cor.  15  :  23,  24  ; 
Rev.  20:  11-15).  Dennett:  "Until  this  point,  from 
chapter  iv.  and  onwards,  we  have  been  occupied  with 
actings  and  events,  whether  in  heaven  or  on  earth,  which 
take  place  between  the  rapture  of  the  saints  at  the  com- 
ing of  the  Lord,  as  described  in  i  Thess.  iv.,  and  His 
public  appearing  in  glory.  The  time  of  His  patience 
has  now  ended  ;  and  heaven  opens  for  Him  to  come  forth 
in  judgment,  when  '  every  eye  shall  see  Him,  and  they 
which  pierced  him  ;  and  all  the  tribes  of  the  earth  shall 
mourn  over  him  '  (i  :  7).  It  may  also  be  remarked,  as 
helping  to  understand  this  section  of  the  book,  that 
from  19  :  II  to  21  :  8,  we  have  a  consecutive  history,  be- 
ginning with  the  appearing  of  Christ,  and  closing  with 
the  eternal  scene  in  the  new  heaven  and  the  new  earth.  ' 


268  THE  REVELATION  OF  ST  JOHN.       [xix.  12,  13. 

12.  And  his  eyes  are  a  flame  of  fire,  and  upon  his  head  are  many  dia- 
dems ;  and  he  hath  a  name  written,  which  no  one  knoweth  but  he  himself- 

Hiseyes  a  flame  of  fire.  A  type  of  purity  and  judg- 
ment. See  notes  on  i  :  14.  Many  diadems.  Probably 
because  He  is  King  of  kings  (19  :  16}.  The  true  Heir 
waited  till  the  time  determined  by  the  Father,  and  now, 
after  His  long  sitting  at  the  right  hand  of  God,  He  comes 
forth,  crowned  with  many  crowns,  to  take  His  inheri- 
tance, and  to  reign  till  He  hath  put  all  His  enemies  under 
His  feet  (i  Cor.  15  :  25).  A  name  written.  Evidently 
the  neza  najue  reierred  to  in  3  :  12  (which  see).  It  cannot 
be  the  name  given  in  19  :  13  or  in  19  :  16,  for  both  these 
names  are  known.  CURREY :  "  This  betokens  that 
there  is  in  the  Nature  and  the  Person  of  our  Lord  that 
which  it  is  beyond  the  capacity  of  man  to  comprehend. 
It  is  not  so  much  t/ie  name,  as  the  full  import  of  the 
name,  which  no  man  can  know."  "  No  one  knoweth  the 
Son,  save  the  Father  "  (Matt.  1 1  :  27). 

13.  And  he  is  arrayed  in  a  garment  sprinkled  with  blood  :  and  his  name 
is  called  The  Word  of  God. 

Now  the  prophetic  description  of  Isaiah  {6^^  :  1-6) 
receives  its  true  fulfilment :  "  Who  is  this  that  cometh 
from  Edom,  with  dyed  garments  from  Bozrah  ?  .  .  . 
I  have  trodden  the  winepress  alone.  ...  I  trod 
them  in  mine  anger,  and  trampled  them  in  my  fury  ;  and 
their  lifeblood  is  sprinkled  upon  my  garments,  and  I 
have  stained  all  my  raiment.  For  the  day  of  vengeance 
was  in  mine  heart,  and  the  year  of  my  redeemed  is 
come.  .  .  ."  The  reference  here  in  Isaiah  as  well  as 
in  the  Apocalypse  is  to  the  blood  of  the  enemies  of 
Christ.  Some  ancient  authorities  read  "  garment  dipped 
in  blood."  The  Word  of  God,  Only  used  by  St.  John, 
—a  strong  argument  in  favor  of  his  authorship  of  the 


XIX.  14,  IS-]  CHAPTER  XIX.  269 

Apocalypse.  Lee  :  "  At  His  first  coming,  in  humility, 
He  is  known  as  '  The  Son  of  Man  '  ;  at  His  Second  Com- 
ing, in  glory,  as '  The  Word  of  God.'  " 

14.  And  the  armies  which  are  in  heaven  followed  him  upon  white 
horses,  clothed  in  fine  linen,  white  and  pure. 

These  armies  will  consist  of  myriads  of  holy  angels  and 
all  the  glorified  saints,  who  were  raised  and  translated  at 
the  time  of  the  Rapture  (l  Thess,  4  :  15-17),  which  will 
precede  the  great  Tribulation.  This  mighty  host  is  not 
equipped  for  war,  they  have  no  armor,  neither  do  they 
wear  crowns.  They  are  but  spectators  of  the  glories  of 
their  Lord  and  triumph  with  Him,  and  no  blood  is 
sprinkled  upon  tJieir  garments.  Compare  also  Ps.  no: 
3-6.  By  the  linen,  white  and  pure,  is  symbolized  the 
holiness  and  purity  of  the  armies  of  heaven. 

15.  And  out  of  his  mouth  proceedeth  a  sharp  sword,  that  with  it  he 
should  smite  the  nations:  and  he  shall  rule  them  with  a  rod  of  iron:  and 
he  treadeth  the  winepress  of  the  fierceness  of  the  wrath  of  Almighty  God. 

This  szvord  is  the  word  of  God  in  its  judging  power. 
See  notes  on  i  :  16.  The  whole  symbolism  is  descriptive 
of  warfare,  victory  and  judgment.  He  shall  rule  them. 
See  notes  on  2  :  27  ;  12  :  5.  All  these  passages  are  based 
on  Ps.  2  :  9.  Treadeth.  See  notes  on  14  :  10,  19,  20. 
Compare  also  Lsa.  63  :  2-6.  The  two  images  of  the 
"cup  of  his  anger  "and  of  the  "  winepress  "  in  14:  10, 
19,  20,  are  here  combined,  Dennett  :  "  In  these  few 
brief  sentences  the  coming  of  Christ  in  judgment,  the  ex- 
ecution of  God's  vengeance,  the  establishment  of  His 
throne,  the  subjection  of  all  kings  and  all  nations  to  His 
sway,  and  His  supreme  exaltation  in  the  earth,  are  all 
comprised.  It  is  the  complete  fulfilment  of  the  second 
psalm.  The  sharp  sword  is  the  Word  of  God,  according 
to  which  the  nations  will  be  judged,  and  with  which  they 


270  THE  REVELATION  OF  ST.  JOHN.  [xix.  16. 

will  be  judicially  smitten.  The  rod  of  iro?i  expresses  the 
absolute  and  inflexible  character  of  His  government, 
while  the  ivinepress,  as  the  context  shows,  as  well  as  the 
vintage  judgment  of  chapter  xiv.,  speaks  of  the  unspar- 
ing and  unmitigated  vengeance  which  will  be  poured  out 
upon  that  awful  day."  Boyd-Carpenter:  "  The  power 
of  this  Word  found  an  illustration  in  the  falling  back  of 
the  hostile  band  which  came  to  take  Him  in  the  day  of 
hishumilation  (John  18  :  5);  yet  more  gloriously  will  the 
power  of  His  Word  now  be  felt  (compare  Isa.  11:  4;  Jer. 
23  :  29 ;  2  Thess.  2  :  8)  when  He  will  slay  the  wicked 
with  the  word  of  His  wrath.  The  passage  in  Ps.  2  :  9 
must  be  borne  in  mind.  Christ  comes  as  king  ;  His  is  a 
rule  in  righteousness  ;  those  who  oppose  this  kingdom  of 
righteousness  find  the  shepherd's  staff  as  a  rod  of  iron  ; 
the  stone  rejected  falls  upon  the  builders,  and  grinds 
them  to  powder.  It  is  thus  that  the  winepress  of  God's 
wrath  is  set  up,  and  the  righteous  king  appears  as  one 
who  treads  it  (Isa.  63  :  1-3).  He  Himself  (the  emphasis 
lies  here)  treads  it.  We  have  again  the  figure  of  the 
vintage  made  use  of  (14  :  20).  It  is  the  harvest  of  ret- 
ribution ;  the  wicked  are  filled  with  the  fruit  of  their  own 
doings."  The  wrath  of  Almighty  God.  Fausset  : 
"  The  fierceness  of  Christ's  wrath  against  His  foes  will 
be  executed  with  the  resources  of  omnipotence." 

16.     And  he  hath  on  his  garment  and  on  his  thigh  a  name  written,  king 

OF  KINGS,  AND  LORD  OF  LORDS. 

It  is  probably  best  to  regard  the  name  written  partly  on 
the  garment,  and  partly  on  the  thigh  itself,  at  the  part 
where,  in  an  equestrian  figure,  the  robe  drops  from  the 
thigh.  The  name  itself  was  a  pledge  that  He  will  con- 
quer all  the  kings  of  the  earth,  and  manifest  Himself 
King  of  all  kings.     See  notes  on  17  :  14.     Boyd-Carpen- 


XIX.  t6.]  chapter  XIX.  271 

TER :  "  The  King  rides  at  the  head  of  His  host.  On 
His  robe,  where  it  spreads  out  from  the  waist,  His  title 
is  inscribed  ;  it  proclaims  Him  to  be  the  one  who  is  the 
true  supreme  King  of  all.  .  .  .  The  title  anticipates  the 
final  victory  ;  His  power  is  irresistible,  His  kingship  is 
universal." 

The  whole  context  shows  that  in  this  section  we  have 
a  description  of  the  Second  Advent,  and  that  it  takes 
place  before  the  Millennium  spoken  of  in  20  :  4-6.  This 
question,  however,  has  been  the  occasion  of  much  dis- 
cussion during  the  last  two  hundred  years.  For  the  view 
of  the  Futurists,  which  as  a  rule  are  Pre-Millennialists,  see 
pages  xxix.-xxxv.  of  the  Introduction,  and  also  Excursus 
I.,  where  nearly  all  the  scripture  passages  are  given  upon 
which  the  greatest  stress  is  laid.  Those  who  wish  to 
make  this  subject  a  special  study  will  find  an  excellent 
presentation  of  the  view  held  by  Pre-Millennialists  in 
Blackstone's/r.y//.y  is  Coming,  a  small  volume  of  160  pages.i 

1  Craven  (in  Lange,  pp.  339,  340)  gives  a  concise  summary  of  the  Pre- 
millennarian  view :  "  The  Piemillennarians  rely  principally  on  two  classes 
of  passages  :  (i)  Those  which  seem  to  connect  the  future  Advent  with  the 
restoration  of  Israel,  the  destruction  of  Antichrist,  or  the  establishment  of 
a  universal  kingdom  of  righteousness  on  earth,  such  as  Isa.  11  :  i — 12:  6; 
56:  20,  21,  compared  with  Rom.  11  :  25-27;  Jer.  23:  5-8;  Ezek.  43:  2, 
etc.;  Dan.  7:  9-27;  Joel  3:  16-21:  Zech.  14:  1-2 1  ;  Rom.  11:  1-27;  2 
Thess.  I  :  1-8;  Acts  3:  19-21  ;  (2).  Those  passages  which  speak  of  the 
coming  of  the  Lord  as  imminent  (in  connection  with  those  which  declare 
that  there  is  to  be  a  period  of  generally  diffused  peace  and  righteousness 
preceding  the  final  consummation),  such  as  Matt.  24:  42-44:  Mark  13: 
32-37  ;  Luke  12  :  35-40  ;   i  Thess.  5 :  2,  3 ;  Tit.  2  :  1 1-13  ;  James  5:7.8. 

In  a  special  note  on  Acts  3  :  19-21,  Dr.  Craven  maintains  that  a  careful 
study  of  all  Scripture  passages  bearing  on  the  restoratioti  here  spoken  of 
seems  to  warrant  us  in  affirming:  (i)  A  restoration  of  the  hearts  of  the 
fathers  to  the  children  (Mai.  4  :  6).  (2)  The  restoration  of  the  rejected 
seed  of  Jacob  to  holiness  and  the  consequent  favor  of  God  (Isa.  1:25; 
Jer.  24:  7)  (3).  The  restoration  of  Israel  to  their  own  land.  (4)  The  estab- 
lishment of  Israel,  not  again  to  be  dispersed  (Jer,  24 :  6,  7).  (5)  The  estab- 


272  THE  R  EVE  LA  TION  OF  ST.  JOHN.  [xix.  17. 

The  ablest  presentation  of  the  view  held  by  the  Post- 
Millennialists  is  that  given  in  Dr.  David  Brown's  Chrisf  s 
Seco7id  Comings  the  standard  work  on  this  subject.  For 
the  presentation  of  thfe'  view  of  the  Post-Millennialists 
see  Excursus  VI. 


•]2.  The  Victory  over  the  Beast  and  the  False 
Prophet  (xix.  17-21). 

17.  And  I  saw  an  angel  standing  in  the  sun  :  and  he  cried  with  a  loud 
voice,  saying  to  all  the  birds  that  fly  in  mid-heaven,  Come  and  be  gathered 
together  unto  the  great  supper  of  God. 

Verses  17  and  18  emphasize  the  vastness,  universality, 
and  terribleness  of  the  slaughter  that  will  take  place  in 
this  final  conflict  with  Antichrist  and  his  armies.  Both 
verses  are  based  upon  Ezek.  39  :  17-21,  which  is  in 
substance  here  reproduced.  Compare  also  Matt.  24  :  28. 
In  the  sun.  Duesterdieck  :  "  Because  from  this  stand- 
point, and  at  the  same  time  with  the  glory  suitable  to  an 
angel,  he  can  best  call  to  the  fowls  flying  in  mid-heaven." 
The  great  supper  of  God.  Not  the  supper  spoken  of  in 
19  :  9,  but  rather  just  the  very  opposite,  the  supper  which 
is  reserved  for  the  ungodly,  in  which  they  are  the   prey. 

lishment  of  the  kingdom  of  righteousness  as  a  visi  ble  kingdom,  in  power 
and  great  glory,  with  its  seat  at  Jerusalem  (Isa.  i  :  25,  26;  2  :  2,  3;  58  :  12- 
14;  Jer.  23:  5-8;  33:  7-13-  (6)  The  gathering  of  all  nations  as  tributary 
to  Israel  or  the  Church.  (7)  The  Palingenesia,  the  new  heavens  and  the 
new  earth  (Isa.  11  :  1-9  :  65  :  17-25). 

Dr.  Craven,  in  order  to  give  due  stress  to  the  Scripture  passages  on  which 
the  Post-Millennialists  base  their  arguments  for  the  view  that  Christ  will 
not  come  until  after  the  Millennium  and  at  the  time  of  the  Final  Consum- 
mation, suggests  that  it  is  evidently  the  teaching  of  Scripture  "that  two 
Advents  still  future  are  predicted — the  one  for  the  establishment  of  the 
kingdom  (at  which  shall  take  place  a  partial  resurrection  and  judgment)  ; 
the  other  at  the  final  consummation,  at  which  time  shall  take  place  the 
general  judgment." 


XIX.  i8,  19.]  CHAPTER  XIX.  273 

We  have  here  one  aspect  of  "  the  war  of  the  great  day  of 
God,  the  Almighty  "(16  :  14). 

18.  That  ye  may  eat  the  flesh  of  khigs,  and  the  flesh  of  captains,  and 
the  flesh  of  mighty  men,  and  the  flesh  of  horses  and  of  them  that  sit 
thereon,  and  the  flesh  of  all  men,  both  free  and  bond,  and  small  and  great. 

Such  is  the  terrific  nature  of  the  awful  slaughter  that 
shall  overtake  Antichrist  and  his  armies.  Compare 
Ezek.  39  :  17-21.  Flesh.  WORDSWORTH  calls  attention 
to  the  fact  that  the  word  flesh  is  repeated  five  times  "to 
denote  the  completeness  and  universality  of  God's  retri- 
bution, and  the  destruction  of  all  His  cardial  ioQs."  All 
men.  That  is,  all  the  ungodly.  Compare  the  parallel 
description  of  the  Coming  of  Christ  in  6:  15-17.  DEN- 
NETT: "The  flower  of  Europe  in  men  and  arms  will  be 
gathered  together,  and  in  anticipation  of  their  dreadful 
fate  this  angelic  summons  resounds  in  the  heavens." 

19.  And  I  saw  the  beast,  and  the  kings  of  the  earth,  and  their  armies, 
gathered  together  to  make  war  against  him  that  sat  upon  the  horse,  and 
against  his  army. 

This  is  the  same  beast  mentioned  in  13:1  and  in  17  : 
II,  13,  14,  even  Antichrist  himself.  This  is  the  war  of  the 
great  day  of  God  (16  :  14),  the  war  against  the  Lamb  (17  : 
14),  that  shall  take  place  at  Har-Magedon  (16  :  16).  The 
kings  of  the  earth  are  the  same  as  those  spoken  of  in  17  : 
12-14.  The  armies  of  the  Lord  are  referred  to  in  19:  14, 
spoken  of  here  in  the  singular  "  in  order  to  mark  the  holy 
unity  of  the  entire  army  of  Christ,  in  contrast  with  the  great 
body  of  his  enemies  "  (Duesterdieck).  A  clear  summary 
is  given  by  WORDSWORTH  :  "  Here  is  an  ampler  descrip- 
sion  of  the  battle  pre-announced  in  the  Sixth  Vial  (16  : 
13-16).  See  also  17  :  13,  14.  The  battle  itself  does  not 
take  place  till  now.  Thus  we  are  now  brought  again  to 
the  eve  of  the  end.  Observe  the  sequence  of  events. 
The  mystical  Babylon  is  now  fallen  (18  :  2  ;  19:2).     After 


274  THE  REVELATION  OF  ST.  JOHN.  [xix.  20. 

her  fall,  the  Beast  and  False  Prophet  still  survive,  and 
they  muster  their  forces  against  Christ,  and  rise  up  against 
Him  in  a  great  rebellion,  called  the  conflict  of  Har- 
Magedon  (16  :  16).  They  are  there  routed  by  Christ  and 
His  army;  and  the'  Beast  and  false  Prophet  are  seized 
and  cast  into  the  Lake  of  fire  (19  :  20).  And  now  there  re- 
mains one  great  enemy,  the  Dragon.  .  .  .  This  will  be 
the  final  struggle."  SADLER  :  '*  Is  the  Beast,  then,  to  be 
distinguished  as  one  personal  entity  from  the  kings  of 
the  earth  and  their  armies?  It  would  seem  so,  and  yet, 
where  all  is  so  involved  in  mystery,  it  is  impossible  to 
speak  certainly.  Many  things  in  this  book  would  lead 
us  to  believe  that  he  is  not  a  mere  figure,  a  mere  imper- 
sonation of  the  world-power.  He  cannot  be  any  Kingdom, 
for  the  kings  and  kingdoms  are  distinguished  from  him." 
Sadler,  however,  belongs  to  that  class  which  holds  that 
tJie  false  propliet  is  Antichrist,  and  hence  his  dilemma. 

20.  And  the  beast  was  taken,  and  with  him  the  false  prophet  that 
wrought  the  signs  in  his  sight,  wherewith  he  deceived  them  that  had 
received  the  mark  of  the  beast,  and  them  that  worshipped  his  image  :  they 
twain  were  cast  alive  into  the  lake  of  fire  that  burneth  with  brimstone. 

The  beast  was  taken.  In  what  way,  the  future  alone 
can  reveal.  On  the  false  prophet,  who  is  identical  with 
the  Second  Beast,  see  notes  on  13:11-17.  Both  the 
Beast  and  the  False  Prophet  will  be  cast  into  Gehenna, 
or  Hell  proper  (Matt.  5  :  22,  29,  30 ;  10 :  28  ;  18:9;  Mark 
9  :  43,  45,  47),  See  Excursus  II.  on  Hades.  Into  this 
Gehenna,  Satan  also  will  be  cast  after  the  Millennium  (20  : 
10),  and  it  is  also  distinctly  stated,  that  after  the  Final 
Judgment  all  those  whose  names  are  "  not  found  written 
in  the  book  of  life  "  shall  be  "  cast  into  the  lake  of  fire," 
which  is  "  the  Second  Death"  (20:  14,  15).  Were  cast 
alive.  This  heightens  the  idea  of  the  terror  and  awful- 
ness   of   their  punishment.     Two  men  in  Old  Testament 


XIX.  21.]  CHAPTER  XIX.  275 

times  passed  alive  into  heaven,  and  here  these  two  arch- 
enemies of  God  and  His  Christ  are  cast  alive  into  the 
lake  of  fire.  De  Wette  :  "  They  are  judged  earlier  than 
Satan  because  their  existence  and  activity  have  attained 
their  end  ;  whilst,  on  the  other  hand,  Satan,  by  virtue  of 
the  course  of  development  of  things,  still  has  a  root  in 
the  world,  and  must  again  make  his  appearance,  although 
bound  for  a  thousand  years."  Fausset  makes  a  very  sug- 
gestive comment :  "  Many  expositors  represent  the  first 
beast  to  be  the  secular,  the  second  beast  to  be  the  eccle- 
siastical power  of  Rome.  .  .  .  I  think  it  not  unlikely  that 
the  false  prophet  will  be  the  successor  of  the  spiritual 
pretensions  of  the  Papacy :  while  the  beast,  in  its  last 
form,  as  the  fully  revealed  Antichrist,  will  be  the  secular 
representative  and  embodiment  of  the  fourth  world- 
kingdom,  Rome,  in  its  last  form  of  intensified  opposition 
to  God.  (Compare  with  this  prophecy,  Dan.  2  :  34,  35, 
44 ;  1 1  :  44,  45  ;  12  :  i  ;  Joel  3  :  9-17  ;  Zech.  xii.,  xiii., 
xiv.)  The  first  Beast  is  a  political  power;  the  second,  a 
spiritual  power.  But  both  are  Beasts,  the  worldly  anti- 
christian  wisdom  serving  the  worldly  antichristian  power. 
.  .  .  Between  the  judgment  on  Babylon,  and  the  Lord's 
destruction  of  the  Beast,  will  intervene  that  season  in 
which  earthly-mindedness  will  reach  its  culmination, 
and  antichristianity  triumph  for  a  short  time.  It  is  char- 
acteristic that  Antichrist  and  his  kings,  in  their  blindness, 
imagine  that  they  can  wage  war  against  the  King  of 
heaven  with  earthly  hosts." 

21.  And  the  rest  were  killed  with  the  sword  of  him  that  sat  upon  the 
horse,  even  the  sword  which  came  forth  out  of  his  mouth  ;  and  all  the  birds 
were  filled  with  their  flesh. 

By  the  rest  are  meant  "  all  the  followers  of  Antichrist," 
the  armies  of  verse  19,  not  "  all  the  inhabitants  of  the 
earth."      Probably  they  all  suffered  bodily  death,  and 


276  THE  RE  VELA  TION  OF  ST.  JOHN.  [xrx.  21. 

their  souls  went  into  Hades,  there  to  await  the  resurrection 
of  the  wicked  and  the  Final  Judgment  (20  :  13-15).  They 
may  have  been  stricken  down  by  the  word  of  Christ,  Hke 
Ananias  and  Sapphira  (Acts  v.).  On  this  verse  compare 
Isa.  II  :  4;  2  Thess.  2:8;  and  notes  on  19:  17,  18. 
Alford  :  "  All  this  must  not  be  spiritualized.  For  if  so, 
what  is  this  gathering?  what  is  indicated  by  the  coming 
forth  of  the  Lord  in  glory  and  majesty?  Why  is  His 
personal  presence  wanted  for  the  victory  ?  " 

The  Scriptures  very  plainly  teach  that  this  Second 
Advent  of  Christ  will  be  visible  and  will  precede  the  Mil- 
lennium. Thus  AUBERLEN  :  "  This  coming  of  Christ  to 
establish  His  kingdom  of  glory  upon  earth  must  be  care- 
fully distinguished  from  His  coming  to  the  Final  Judg- 
ment. It  is  this  coming  which  both  Daniel  and  John 
describe  (Rev.  19  :  11,  12  ;  Dan.  2  :  44 ;  7  :  9-14,  26,  27) ; 
it  is  this  coming  by  which  all  shall  be  fulfilled  which  the 
prophets  of  the  O.  T.  have  prophesied  concerning  the 
Messianic  time  of  peace  and  prosperity  ;  it  is  this  com- 
ing which  the  Lord  Jesus  refers  to  in  His  discourse, 
Matt.  24  :  29-31,  as  distinguished  from  that  spoken  in 
Matt.  25  :  31. 

Duesterdieck  maintains  that  the  allegorical  exposition 
of  this  chapter  arrays  itself  against  the  whole  context, 
and  he  gives  a  brief  history  of  its  interpretation.  Some 
think  that  the  fozvls  of  verses  17  and  21  are  the  Goths 
and  Vandals,  others,  the  Turks ;  some  see  in  the  kings  of 
verse  19,  Julian  and  his  nobles,  etc. ;  others,  as  C.  a  La- 
pide,  have  thought  that  the  fulfilment  of  this  prophecy 
could  be  shown  in  the  horrible  death  and  burial  of  here- 
tics, and  the  latter,  a  Roman  Catholic,  "  cites  authors 
who  report  of  Luther  that  he  committed  suicide,  and 
that  at  his  burial  not  only  a  multitude  of  ravens,  but 
also  the  Devil,  who  had  come  from  Holland,  appeared." 


CHAPTER  XX. 

73.  The  Binding  of  Satan  (xx.  1-3). 

1.  And  I  saw  an  angel  coming  down  out  of  heaven,  having  the  key  of 
the  abyss  and  a  great  chain  in  his  hand. 

This  angel  is  a  real  angel,  not  Christ  Himself,  probably 
Michael,  who  once  before  had  conquered  Satan.  See 
notes  on  12  :  7-9.  Tlie  key  of  the  abyss  is  here  given  by 
Christ  (i  :  18)  to  a  powerful  angel  to  carry  out  God's 
purpose  with  reference  to  Satan.  On  abyss,  see  notes  on 
9  :  I,  2,  II.  This  abyss  is  the  present  abode  of  Satan 
and  his  angels,  and  is  to  be  distinguished  from  the  lake 
of  fire  (20  :  10),  the  final  place  of  Satan's  punishment. 
A  great  chain.  Upon  his  hand,  and  hanging  down  on 
both  sides,  lay  a  great  and  heavy  chain,  in  order  that 
Satan  might  be  bound  securely, — a  very  concrete  picture, 
suggesting  the  power  and  craftiness  of  the  Devil. 

It  seems  almost  certain  that  we  have  here  a  continu- 
ous narrative,  beginning  with  the  event  recorded  in  19  : 
II,  and  closing  with  21  :  8. 

2.  And  he  laid  hold  on  the  dragon,  the  old  serpent,  which  is  the  Devil 
and  Satan,  and  bound  him  for  a  thousand  years. 

This  is  the  same  great  dragon   mentioned   in    12  :   9. 

(See  notes  on   12  :  7-9.)     MiLLlGAN  :  "The  binding  is 

more  than  a  mere  limitation  of  Satan's  power.     It  puts  a 

stop  to  that   special  evil  working  of   his  which   is  in  the 

Seer's  eye."     Blunt  :  "  If  we  ask  why   the   Evil   One 

should  not  be  bound  forever,  so  that  he  should  be  able 

to  do  no  more  harm  to  God's  people,  the  question  is  but 

277 


278  THE  REVELATION  OF  ST.  JOHN.  [xx.  3. 

a  reopening  of  the  ancient  problem  of  the  world's  spirit- 
ual history,  the  mystery  of  God's  permission  of  the  pres- 
ence of  evil  in  the  world  at  all.  But  there  is  also  the 
answer  that  all  events  await  the  times  destined  for  them 
in  the  Divine  Providence  ;  and  that  it  is  also  clearly  repre- 
sented as  His  purpose  for  Satan  to  be  overthrown  by 
successive  stages,  and  not  at  one  blow." 

3.  And  cast  him  into  the  abyss,  and  shut  it,  and  sealed  it  over  him,  that 
he  should  deceive  the  nations  no  more,  until  the  thousand  years  should  be 
finished :  after  this  he  must  be  loosed  for  a  little  time. 

Notice  with  what  clearness  and  correctness  the  descrip- 
tion of  the  fate  of  Satan  is  given  in  these  two  verses — he 
is  laid  hold  of,  then  bound,  then  cast  into  the  abyss,  then 
shut  in,  then  sealed  in,  that  he  should  deceive  the  nations 
no  more  until  the  end  of  a  certain  definite  period.  It  is 
clearly  presupposed  and  implied  here,  that  after  the  de- 
struction of  the  hosts  of  Antichrist  in  19  :  21,  there  will 
remain  nations  on  earth  who  did  not  take  part  in  that 
conflict,  and  that  these  same  nations  shall  continue  on 
earth  during  the  period  in  which  Satan  is  bound,  and 
that  at  the  end  of  this  period,  when  Satan  is  loosed 
again,  he  will  again  deceive  some  of  these  nations,  espe- 
cially tliose  "  which  are  in  the  four  corners  of  the  earth, 
God  and  Magog  "  (20  :  8).  Bengel  :  "  This  period  it- 
self, of  a  thousand  years,  is  distinguished  by  a  new,  great, 
pure,  and  long-continued  exemption  from  internal  and 
external  evils,  since  the  authors  of  these  evils  are  removed, 
and  by  an  abundance  of  varied  happiness,  such  as  the 
Church  hitherto  has  not  beheld.  .  .  .  He  must  deny  the 
perspicuity  of  Scripture  altogether  zvJio  persists  in  denying 
this,  and  who  endeavors  to  refute  it.  .  .  .  There  is  no  error, 
much  less  danger,  in  maintaining  that  the  thousand  years 
SiXC  future,  but  rather  in  interpreting  these  years,  whether 
future  or  past,  in  a  carnal  sense.     The  doctrine  respect- 


XX.  3-]  CHAPTER  XX.  279 

ing  the  Son  of  God  is  a  mystery,  His  ^r<?^.y  is  a  mystery, 
and  lastly,  YWs  glory  also." 

Most  commentators,  since  the  time  of  Augustine,  sup- 
pose that  this  binding  of  Satan  for  a  thousand  years  be- 
gan when  Christ  gained  the  victory  over  Satan  by  His 
death  on  the  cross,  or  that  it  began  at  some  definite 
period  in  the  past.  But  such  an  interpretation  is  incon- 
sistent with  the  whole  teaching  of  the  Apocalypse,  with 
the  history  of  the  Church  in  the  past,  and  with  Christian 
experience.  If  any  one  thing  is  clear,  it  is  this,  that  the 
power  of  Satan  has  not  as  yet  been  bound.  This  bind- 
ing still  lies  in  the  future.  Satan  will  not  be  bound  until 
after  Christ's  victory  over  Antichrist,  and  until  after  His 
Second  Coming.  There  is  every  reason  to  maintain  that 
this  chapter  follows  the  preceding  one  in  chronological 
order,  and  that  there  is  no  recapitulation  here. 

Sadler  :  "  All  this  is  evidently  in  the  future.  .  .  . 
Now  let  the  reader  remember  that  no  matter  what  mean- 
ing— spiritual  or  literal— we  give  to  this  sealiiig  and  this 
chain,  yet,  if  we  are  to  be  guided  by  Scripture,  the  abyss 
is  evidently  a  real,  actual  place  (Luke  8:31).  With 
respect  to  his  deceiving  the  nations  no  more,  this  cannot 
signify  that  sin  is  put  an  end  to,  because  the  nations  have 
not  yet  risen  again  in  their  sinless  bodies  :  so  that  in 
each  person  there  yet  remains  original  sin  (and  sin  must 
involve  deception),  but  there  is  no  longer  that  combina- 
tion on  the  side  of  evil  which  it  is  the  especial  preroga- 
tive of  Satan  to  bring  about."  LuTHARDT :  "The 
thousand  years  of  the  binding  of  Satan  cannot  lie  in  the 
past — say,  for  example,  in  the  time  of  the  German 
Empire,  from  Charlemagne  800  A.  D.  to  1806  ;  for  Satan 
was  not  then  bound,  but  loose  in  Rome  and  elsewhere, 
and  Luther  himself  caused  the  Church  to  sing  : 
" '  And  check  the  stroke  of  Pope  and  Turk.' 


2  8o  THE  REVELATION  OF  ST.  JOHN.  [XX.  4. 

Consequently,  here  a  period  of  the  future  is  meant,  in 
which  no  longer  sin,  but  Christ  and  His  Word,  shall  be 
the  controlling  power  in  history,  although  the  obedience 
shown  by  all  may  not  be  the  inner  obedience  of  the 
heart." 

74.  The  Millennial  Kingdom  of  Christ  (xx.  4-6). 

4.  And  I  saw  thrones,  and  they  sat  upon  them,  and  judgement  was  given 
unto  them  :  2a\A  I  sazv  the  souls  of  them  that  had  been  beheaded  for  the 
testimony  of  Jesus,  and  for  the  word  of  God,  and  such  as  worshipped  not 
the  beast,  neither  his  image,  and  received  not  the  mark  upon  their  fore- 
head and  upon  their  hand ;  and  they  Uved,  and  reigned  with  Christ  a  thous- 
and years. 

Compare  Dan.  7:9,"!  beheld  till  thrones  were  placed, 
and  one  that  was  ancient  of  days  did  sit ;  "  Matt.  19  :  28, 
"  Ye  which  have  followed  me,  in  the  regeneration  when 
the  Son  of  man  shall  sit  on  the  throne  of  his  glory,  ye 
also  shall  sit  upon  twelve  thrones,  judging  the  twelve 
tribes  of  Israel;"  Dan.  7  :  22,  "  Until  the  ancient  of  days 
came,  and  judgment  was  given  to  the  saints  of  the  Most 
High  ;  and  the  time  came  that  the  saints  possessed  the 
kingdom."  John  saw  thrones,  where  it  is  not  definitely 
stated,  but  evidently  in  heaven,  although  some  would 
place  their  thrones  on  earth.  The  number  of  these 
thrones  is  not  given,  probably  many,  including  the 
thrones  for  the  Apostles.  They  sat  upon  them.  Who 
these  were,  we  are  not  expressly  told,  probably  the 
Apostles,  and  such  saints  as  are  worthy, — possibly  those 
mentioned  in  this  verse  as  reigning  with  Christ.  Judg= 
ment  was  given  unto  them.  The  reference  can  only  be 
to  a  judicial  rule  over  the  nations  on  the  earth  during  the 
thousand  years,  the  nature  of  which  we  cannot  explain. 
Two  special  objects  are  seen  in  this  vision,  (i)  thrones; 
and  (2)  souls,  that  lived   and  reigned    with  Christ.     The 


XX.  4.]  CHAPTER  XX.  281 

souls.  Two  classes  of  souls  are  here  spoken  of  as  living 
rt'^rtzw  and  reignifig  with  Christ  :  (i)  all  martyrs  who  were 
beheaded  for  Christ's  sake  ;  and  (2)  all  martyrs  who  suf- 
fered during  the  great  persecution  raging  during  the 
times  of  Antichrist.  They  lived.  They  revived,  lived 
again.  LUTHARDT  :  "  The  words  can  only  be  under- 
stood of  a  bodily  resurrection,  but  of  course  in  a  glori- 
fied body."  Alford  :  "  I  cannot  consent  to  distort 
words  from  their  plain  sense  and  chronological  place  in 
the  prophecy,  on  account  of  any  consideration  of  diffi- 
culty, or  any  risk  of  abuses  which  the  doctrine  of  the 
millennium  may  bring  with  it.  Those  who  lived  next  to  the 
Apostles,  and  the  whole  Church  for  three  hundred  years, 
understood  them  in  the  plain  literal  sense  :  and  it  is  a 
strange  sight  in  these  days  to  see  expositors  who  are 
among  the  first  in  reverence  of  antiquity  complacently 
casting  aside  the  most  cogent  instance  of  consensus 
which  primitive  antiquity  presents.  As  regards  the  text 
itself,  no  legitimate  treatment  of  it  will  extort  what  is 
known  as  the  spiritual  interpretation  now  in  fashion.  If 
in  a  passage  where  tzvo  resurrections  3.re  mentioned,  where 
certain  souls  lived  at  the  first,  and  the  rest  of  the  dead 
lived  only  at  the  end  of  a  specified  period  after  the  first, 
— if  in  such  a  passage  the  first  resurrection  maybe  under- 
stood to  mean  spiritual  rising  with  Christ,  while  the 
second  means  literal  rising  from  the  grave  ; — then  there 
is  an  end  of  all  significance  in  language,  and  Scripture  is 
wiped  out  as  a  definite  testimony  to  anything.  If  the 
first  resurrection  is  spiritual,  then  so  is  the  second,  which 
I  suppose  none  will  be  hardy  enough  to  maintain  ;  but  if 
the  second  is  literal,  then  so  is  the  first,  which  in  common 
with  the  whole  primitive  Church  and  many  of  the  best 
modern  expositors,  I  do  maintain,  and  receive  as  an 
article  of  faith   and   hope."     And  reigned  with  Christ. 


282  THE  REVEL  A  TION  OF  ST.  JOHN.  [xx.  4. 

This  passage  gives  us  no  foundation  for  the  view  that  the 
Lord  Himself,  with  His  risen  and  glorified  saints,  shall  be 
visibly  present  on  earth  during  this  period.  The  reign- 
ing of  the  saints  with  Christ  over  this  earth  takes  place 
from  heaven.  The  thrones  which  the  Apostle  saw  are 
not  on  earth,  but  in  heaven.  In  Rev.  4  :  4  the  thrones 
are  in  heaven,  so  also  in  1 1  :  16,  we  have  the  same  scene 
repeated,  and  3:21  helps  us  to  determine  more  definitely 
the  place,  "  I  will  give  to  him  to  sit  down  with  me  in  my 
throne,  as  I  sat  down  with  my  Father  in  his  throne." 
The  Father's  throne,  and  Christ's  throne  is  in  heaven, 
and  it  is  best,  therefore,  to  regard  these  thrones  which 
John  saw  as  in  heaven,  and  the  risen  saints  will  therefore 
reign  with  Christ  front  heaven,  for  they  partake  of  His 
Glory  and  Kingdom.  So  also  Delitzsch  :  "  Is  it  con- 
ceivable that  the  glorified  Lord  will  permanently  dwell 
upon  the  old  unglorified  earth  ?  .  .  .  Bengel  could  not 
conceive  of  that  ;  and  as  little  could  Jacob  Boehme, 
the  German  philosopher,  whose  tendency  was  realistic, 
and  whose  mind  was  also  given  to  mystery.  I  have  al- 
ways preferred  the  exegesis  of  Bengel,  according  to 
which,  Rev.  20  :  4,  '  they  lived,  and  reigned  with  Christ  a 
thousand  years,'  indicates  a  reigning  of  ascended  saints 
who  rule,  with  Christ,  from  heaven."  AUBERLEN,  who 
discusses  this  subject  very  fully,  takes  the  same  view  of 
the  reigning  of  these  Risen  Saints :  "  They  likewise 
reign  with  Christ  a  thousand  years.  After  having  gath- 
ered His  Church,  and  after  having  taken  His  bride  to 
Himself,  Christ  returns  with  her  to  heaven.  Earth  is  not 
as  yet  transfigured,  and  can,  consequently,  not  be  the 
locality  meet  for  the  transfigured  Church.  But  from 
heaven  the  saints  now  rule  the  earth,  whence  we  may 
conclude,  that  one  of  the  glories  of  the  millennium  shall 
consist  in  the  much  freer  and  more  vivid  communion  of 


XX.  5,  6.]  CHAPTER  XX.  283 

the  heavenly  and  earthly  churches  in  particular,  and  the 
lower  and  higher  world  in  general ;  a  type  of  which  state 
may  be  seen  in  the  forty  days  of  the  Risen  Saviour, 
during  which  He  appeared  to  His  disciples.  ...  In 
this  respect  we  must  view  the  millennial  kingdom  as  a 
time  of  new  divine  revelations,  which  reappear  after  the 
long  pause  during  the  Church-historical  period."  A 
thousand  years.  This  number,  as  the  duration  of  the 
millennial  kingdom,  is  peculiar  to  the  Apocalypse. 
Whether  it  is  to  be  regarded  as  denoting  with  chrono- 
logical accuracy  the  duration  of  the  kingdom,  or  is  to 
be  used  in  its  symbolical  signification,  as  denoting  that 
the  world  will  now  during  a  certain  definite  period  be 
penetrated  perfectly  by  the  divine  element,  will  always 
remain  an  open  question,  but  there  is  no  reason  why  we 
should  reject  the  literal  meaning.  See  also  Exairsus 
Vn.  on  the  Millemihim. 

5.  The  rest  of  the  dead  lived  not  until  the  thousand  years  should  be 
finished.     This  is  the  first  resurrection. 

If  we  accept  the  Futurist  view  that  all  the  believing 
dead,  including  the  O.  T.  saints,  are  raised  at  the  time  of 
the  Rapture,  when  the  saints  are  caught  up  to  meet  Christ 
in  the  air  (i  Thess.  4  :  15-17), — all  this  occurring  before 
the  tribulation, — then  the  first  resurrection  refers  to  the 
Tribulation  Saints  alone.  The  remaining  dead  are  not 
raised  until  the  day  of  the  Final  Judgment,  as  described 
in  20  :  11-15.  In  the  first  resurrection  here  referred  to, 
only  the  two  classes  of  dead  believers  take  part,  in  order 
to  reign  with  Christ  during  a  thousand  years.  See  Excur- 
sus VIII.  on  the  First  Resurrection. 

6.  Blessed  and  holy  is  he  that  hath  part  in  the  first  resurrection ;  over 
these  the  second  death  hath  no  power ;  but  they  shall  be  priests  of  God 
and  of  Christ,  and  shall  reign  with  him  a  thousand  years. 

Those  who  become  partakers  of  this  first  resurrection 


284  THE  RE  VELA  TION  OF  ST.  JOHN.  [xx.  6. 

shall  be  eternally  holy  and  blessed  ;  before  the  final  judg- 
ment and  their  abode  in  the  new  heavens  and  new  earth, 
they  shall  already,  during  the  thousand  years  of  the  Mil- 
lennium, partake  of  a  regal  and  priestly  glory.  They  shall 
not  come  into  the  judgment  (John  5  :  24),  for  the  Second 
death  hath  no  authority  over  them,  but  they  shall  be 
present  at  the  Judgment  (Rom.  14  :  10  ;  2  Cor.  5  :  10), 
and  in  some  mysterious  way  even  take  part  in  the  judg- 
ment, for  Paul  twice  asks :  "  Know  ye  not  that  the 
saints  shall  judge  the  world  ?  "  "  Know  ye  not  that  we 
shall  judge  angels?"  (i  Cor.  6  :  2,  3).  The  second  death. 
This  is  "the  lake  of  fire"  (19  :  14),  the  eternal  punish- 
ment of  the  whole  man,  body  and  soul  united  (Matt. 
25  :  46).  This  does  not  mean  annihilation,  the  blotting 
of  the  soul  and  body  out  of  existence.  See  notes  on 
14  :  II.  Priests  of  God.  See  notes  on  i  :6;  5  :  10.  Shall 
reign.  See  notes  on  5  :  10;  20:4;  and  Excursus  Yll. 
on  the  Millennium.  SADLER :  "  We  are  assured  by  the 
words  of  the  most  Apocalyptic  book  of  the  O.  T.  that 
angels  take  a  part,  of  course  under  God,  in  the  direction 
of  kingdoms  (Dan.  10  :  5-7,  13,  20,  21;  12  :  i).  .  .  . 
And  if  angels,  why  not  glorified  saints  ?  In  the  few  places 
in  which  the  Son  of  God  speaks  of  the  future  state  of 
the  saints.  He  speaks  of  it  as  a  state  of  rule,  and  noth- 
ing better  brings  into  exercise  the  whole  intellectual, 
moral,  and  spiritual  powers  of  redeemed  man  than  such  a 
state."  A  thousand  years.  See  notes  on  20  :  4.  Lu- 
THARDT :  "Here,  consequently,  is  taught  the  so-called 
Chiliasm  ;  i.  e.  the  rule  of  Jesus  Christ  and  His  glorified 
Church  of  faithful  confessors  over  the  rest  of  mankind, 
which  is  to  follow  the  present  course  of  the  world  and 
the  resurrection  of  the  righteous.  By  the  thousand 
years  is  meant  a  great  world-day.  Not  a  fleshly  rule 
(compare    Augsburg    Confession,    Art.     XVH.),    but    a 


XX.  7,  8.]  CHAPTER  XX.  285 

spiritual,  heavenly  reign  of  peace,  and  state  of  blessedness 
on  earth — of  which,  indeed,  inasmuch  as  it  does  not  per- 
tain to  the  present  order  of  things,  we  have  no  concep- 
tin,  nor  can  we  frame  any  idea.  But  we  may  be  satisfied 
that  we  shall  ever  be  with  Christ,  and  that  He  will  glorify 
His  Church  before  the  world — a  doctrine  which  in  the 
first  centuries  belongs  to  orthodoxy,  but  was  allowed  to 
decline  subsequently.  For,  as  Bengel  says :  '  When 
Christianity  had  attained,  through  Constantine,  the  upper 
hand  in  the  world,  the  hope  of  the  future  became  greatly 
weakened  by  the  enjoyment  of  the  present.'  The  doc- 
trine thereby  fell  into  the  hands  of  the  fanatics,  and  was 
basely  perverted." 

75.  The  Final  Victory  over  Satan  (xx.  7-10). 

7.  And  when  the  thousand  years  are  finished,  Satan  shall  be  loosed  out 
of  his  prison. 

After  the  completion  of  the  Millennium,  during  which 
time  Satan  has  been  bound,  he  shall  be  loosed  for  a  little 
time.  See  notes  on  20  :  3.  In  the  providence  of  God, 
Satan  is  once  more  permitted  to  turn  his  demoniacal 
power  against  the  Church,  that  the  glory  of  God  may  be 
manifested  in  his  irrecoverable  overthrow.  The  reign  of 
the  saints  with  Christ  does  not  cease,  and  it  is  highly 
probable  that  this  final  struggle  will  be  as  brief  as  it  is 
fierce. 

8.  And  shall  come  forth  to  deceive  the  nations  which  are  in  the  four 
corners  of  the  earth,  Gog  and  Magog,  to  gather  them  together  to  the  war: 
the  number  of  whom  is  as  the  sand  of  the  sea. 

When  Satan  is  set  loose  he  shall  deceive  those  nations 
who  are  furthest  removed  from  the  centre  of  Christ's 
kingdom,  and  stir  them  up  in  rebellion  against  Christ  and 
His  Church.     Now  the  prophecies  of  Ezekiel  (38  and  39) 


286  THE  RE  VELA  TION  OF  ST.  JOHN.  [xx.  9. 

receive  their  final  and  complete  fulfilment.  Magog  in 
Ezek.  38  :  2  seems  to  be  a  general  name  for  the  northern 
nations,  and  Gog  is  their  prince.  Ever  since  Ezekiel's 
time,  the  names  Gog  and  Magog  have  been  used  to  desig- 
nate the  enemies  of  Christ,  who  shall  come  up  against 
Jerusalem,  in  the  last  day,  to  destroy  it.  In  the  Targum 
(of  Jerusalem)  on  Num.  1 1  :  27  we  read:  "  At  the  end  of 
the  extremity  of  the  days  shall  Gog  and  Magog,  and  their 
army,  come  up  against  Jerusalem  ;  but  by  the  hand  of 
King  Messiah  shall  they  fall,  and  seven  years  of  days 
shall  the  children  of  Israel  kindle  their  fires  with  their 
weapons  of  war"  (quoted  by  Duesterdieck).  Gebhardt  : 
"  After  the  course  of  a  thousand  years,  the  personal 
principle  of  all  ungodliness  will  be  loosed  from  his 
prison,  and,  according  to  the  purpose  of  God,  will  again 
become  active  on  earth  ;  the  Devil  has  still  a  footing- 
there ;  evil  yet  exists,  and  must  show  its  activity  in  op- 
position to  God  and  His  kingdom.  Christianity  has 
spread  and  triumphed  even  to  the  end  of  the  earth  ;  but 
there  are  yet  nations  who  are  not  subject  to  it,  but  who, 
enslaved  and  led  by  the  Devil,  seek  to  destroy  it." 

9.  And  they  went  up  over  the  breadth  of  the  earth,  and  compassed  the 
camp  of  the  saints  about,  and  the  beloved  city :  and  fire  came  down  out  of 
heaven,  and  devoured  them. 

So  large  will  be  the  armies  of  these  nations,  that  in 
their  march  they  overspread  the  land  of  Palestine,  and 
will  sweep  everything  before  them,  until  they  surround 
the  armies  of  the  saints  encamped  round  about  Jerusalem. 
Then  the  final  catastrophe,  like  a  flash  of  lightning,  shall 
suddenly  strike  them  (Ezek.  38  :  22  ;  39  :  6).  Jerusalem 
shall  again  be  rebuilt  and  is  destined  yet  to  play  a  most 
glorious  part  in  the  history  of  the  kingdom  of  God  on 
earth.  The  Jerusalem  here  spoken  of  is  not  yet  the  new 
Jerusalem,  of  which  we  will  hear  in  the  next  chapter. 


XX.  10,  II.]  CHAPTER  XX.  287 

10.  And  the  devil  that  deceived  them  was  cast  into  the  lake  of  fire  and 
brimstone,  where  are  also  the  beast  and  the  false  prophet ;  and  they  shall 
be  tormented  day  and  night  for  ever  and  ever  (Gr.  unto  the  ages  of  the  ages). 

The  devil.  Compare  notes  on  2  :  10  ;  12  :  9,  12  ;  20  :  2. 
Deceived.  Now  that  judgment  will  overtake  the  devil, 
stress  is  laid  upon  his  peculiar  guilt.  Lake  of  fire.  See 
notes  on  19  :  20.  Beast  and  the  false  prophet.  See  notes 
on  19:20.  Tormented.  See  notes  on  14  :  10,  11.  TJiey 
shall  be  tormented  ;  i.  e.  the  devil,  the  beast,  and  the  false 
prophet.  The  three  great  enemies  of  God's  kingdom 
have  now  been  judged  and  punishment  awarded  to  them. 
Satan  has  now  been  cast  into  that  Gehenna  of  which  our 
Lord  declared  that  it  had  been  "  prepared  for  the  devil 
and  his  angels  "  (Matt.  25  :  41).  See  also  Excursus  II. 
on  Hades. 

76.  The  Final  Judgment  of  the  Wicked 
(xx.  11-15). 

11.  And  I  saw  a  great  white  throne,  and  him  that  sat  upon  it,  from 
whose  face  the  earth  and  the  heaven  fled  away ;  and  there  was  found  no 
place  for  them. 

The  day  of  judgment  and  of  the  final  consummation 
has  come.  In  vision  John  beholds  the  awful  scene — a 
great  throne,  great  corresponding  to  the  glory  of  the 
Judge,  and  zuhite,  as  symbolizing  the  purity  of  His  justice. 
He  sees  the  Father  sitting  on  the  throne,  for  the  Day  of 
Judgment  has  now  come.  Although  the  Father  hath 
given  all  judgment  to  the  Son  (John  5  :  22),  nevertheless 
all  must  receive  their  judgment  before  the  Father.  This 
does  not  conflict  with  Matt.  25  :  31,  for  the  Son  sitteth 
with  the  Father  on  His  throne  (Rev.  3  :  21),  and  there  is 
only  one  throne,  that  "  of  God  and  of  the  Lamb"  (22  :  i). 
The  earth  and  the  heaven  fled  away.  In  2  Pet.  3  :  la- 
12  we  have  a  full  statement  of  the  manner  in  which  this 


288  THE  REVELATION  OF  ST.  JOHN.  [xx.  12. 

occurs,  for  this  passing  away  of  the  earth  and  heaven 
shall  be  by  fire.  The  whole  description  implies  that  now 
the  final  consummation  takes  place.  The  heavens  and 
earth  of  this  corruptible  world  shall  be  dissolved,  and  a 
new  heavens  and  a  new  earth,  glorious  and  incorruptible, 
shall  appear  (2  Peter.  3  :  13).  The  old  earth  and  heavens 
will  be  completely  destroyed,  for  there  was  f on  fid  no  place 
for  them. 

12.  And  I  saw  the  dead,  the  great  and  the  small,  standing  before  the 
throne ;  and  books  were  opened  :  and  another  book  was  opened,  which  is 
the  book  oi  \\iQ :  and  the  dead  were  judged  out  of  the  things  which  were 
written  in  the  books,  according  to  their  works. 

In  vision  John  now  sees  the  Judgment.  As  the  first 
resurrection  referred  to  believers  alone,  it  seems  that  this 
resurrection  refers  to  unbelievers  alone.  John  sees  "  the 
rest  of  the  dead  "  of  verse  5,  who  rose  as  described  in 
verse  13,  standing  before  the  throne.  Books  were  opened. 
Compare  Dan.  7  :  20,  "  the  judgment  was  set,  and  the 
books  were  opened."  In  Scripture  books  are  spoken  of 
as  the  register  of  all  human  actions  (Ps.  56  :  8  ;  Mai.  3  : 
16  ;  Matt.  12  :  37).  All  these  dead  are  judged  according 
to  the  words  recorded  in  these  books.  There  are  there- 
fore degrees  of  punishment,  as  well  of  reward.  In  con- 
tradiction to  the  books  there  is  the  book  of  life,  one  book, 
which  contains  only  the  names  of  those  who  will  become 
partakers  of  the  eternal  blessed  life  in  heaven  (20  :  15). 
It  is  highly  probable  that  Hengstenberg  and  others  are 
correct  in  maintaining  that  the  books  are  "  those  of  guilt, 
condemnation,  and  death,"  and  that  "  a  name  cannot  be 
written  both  in  the  books,  and  in  the  Book  of  the  Lamb." 
This  then  would  also  favor  the  view  that  this  judgment 
refers  to  unbelievers  alone.  MiLLIGAN  :  "  The  dead  are 
here  the  wicked  alone  ;  and  the  books  contain  a  record  of 
no  deeds  but  theirs.    There  is  not  the  slightest  indication 


XX.  12.]  CHAPTER  XX.  289 

that  the  book  of  life  was  opened  for  judgment.  The 
only  purpose  for  which  it  is  used  is  that  mentioned  in 
verse  15.  It  will  be  observed,  moreover,  that  no  works 
are  referred  to  except  those  of  the  ivicked.  So  far,  there- 
fore, from  being  led  by  a  vicious  literalistn  to  confine  the 
judgment  before  us  to  the  wicked,  such  an  interpretation 
appears  to  be  demanded  by  a  plain  and  natural  exegesis 
of  the  text."  The  remarks  of  Faussett  are  very  sug- 
gestive :  "  The  wicked  who  had  died  from  the  time  of 
Adam  to  Christ's  Second  Advent,  and  all  the  righteous 
and  wicked  who  had  died  during  and  after  the  Millennium, 
shall  then  have  their  eternal  portion  assigned  to  them. 
The  godly  who  were  transfigured  and  reigned  with  Christ 
during  the  Millennium  shall  also  be  present,  not  indeed  to 
have  their  portion  assigned  as  if  for  the  first  time,  but  to 
have  it  confirvied  for  ever,  and  that  God's  righteousness 
may  be  vindicated  in  the  presence  of  the  assembled  uni- 
verse'. The  living  saints  are  not  specially  mentioned  ;  as 
these  all  shall  probably  first  (before  the  destruction  of 
the  ungodly  of  v.  9)  be  transfigured  and  caught  up  with 
the  saints  long  previously  transfigured  ;  and  though  pres- 
ent for  the  confirmation  of  their  justification  by  the 
Judge,  shall  not  then  first  have  their  eternal  state  as- 
signed to  them,  but  shall  sit  as  assessors  with  the  Judge." 
These  remarks  of  Fausset  raise  two  questions,  which  the 
curious  are  anxious  to  have  answered  :  First,  What  be- 
comes of  the  wicked  who  die  after  the  first  resurrection, 
either  during  the  Millennium  or  during  the  rebellion  led 
by  Satan  ?  The  answer  would  be — Their  souls  descend 
to  Hades  to  await  their  resurrection  at  the  Final  Judg- 
ment, as  described  in  the  next  verse.  The  second  ques- 
tion is,  Do  any  believers  die  after  the  first  resurrection, 
either  during  the  Millennium  or  afterwards?  Various 
answers  have  been  given  by  Pre-Millennialists,  of  which 
19 


290  THE  REVELATION  OF  ST.  JOHN.         [xx.  13,  14. 

one  kind  is  represented  by  the  remarks  of  Fausset.  Some 
maintain,  however,  that  few  deaths  of  beHevers  will 
occur,  and  if  they  should  die  they  will  be  immediately 
glorified,  and  that  before  the  passing  away  of  the  heav- 
ens and  the  old  earth,  the  living  are  transfigured.  But 
nearly  all  these  questions  are  mainly  matters  of  specula- 
tion, for  we  know,  after  all,  very  little  of  the  nature  of 
the  Millennium. 

13.  And  the  sea  gave  up  the  dead  which  were  in  it;  and  death  and 
Hades  gave  up  the  dead  which  were  in  them  :  and  they  were  judged  every 
man  according  to  their  works. 

All  the  ungodly  dead,  whether  buried  on  earth  or 
drowned  in  the  sea,  over  whom  Death  had  gained  his 
victory,  arose.  Death  and  Hades  are  both  personified. 
See  notes  on  i  :  18  ;  6  :  8.  Hades  is  the  place  of  Death, 
and  all  these  souls  were  in  Hades.  This  is  another  evi- 
dence that  the  resurrection  here  is  of  the  wicked  alone. 
See  Excursus  H.  on  Hades.  According  to  their  works. 
The  constant  teaching  of  Scripture,  repeated  from  verse 
12, — the  burden  of  the  Judgment.  Compare  Rom.  2:6; 
etc. 

14.  And  death  and  Hades  were  cast  into  the  lake  of  fire.  This  is  the 
second  death,  even  the  lake  of  fire. 

Death  and  Hades  are  here  personified,  and  Hades  is 
regarded  as  the  receiver  of  the  prey  of  death.  See  Ex- 
cursus n.  on  Hades.  The  lake  of  fire.  The  Gehenna, 
the  final  abode  of  punishment  for  the  wicked.  See  notes 
on  20  :  10.  Second  death.  The  intensified  death,  the 
coming  of  sinners  in  their  risen  bodies  to  eternal  death  or 
perdition  (Rev.  17  :  8,  11).  See  notes  on  2  :  1 1  ;  20  :  6. 
There  is  no  final  restoration  for  the  unbeliever.  The 
great  conflict  between  heaven  and  hell,  between  God  and 
the  Devil,  finally  comes  to  an  end. 


XX.  15.]  CHAPTER  XX.  291 

The  crisis  has  come,  but  it  ends  in  an  absolute  dualism. 
God  and  Heaven  have  obtained  the  victory.  The  Devil 
and  Hell  have  been  defeated  and  overcome.  But  the 
Devil  is  not  changed,  Hell  is  not  purified,  nor  are  they 
destroyed  in  the  sense  of  ceasing  to  exist.  The  wicked 
are  not  annihilated,  but  after  the  day  of  judgment  con- 
tinue eternally  in  the  lake  of  fire  and  brimstone.  Death 
for  believing  and  glorified  humanity  has  now  been  abol- 
ished for  ever  (i  Cor.  1 5  :  26);  but  for  unbelieving  humanity 
it  exists  for  ever  as  the  second  death,  as  eternal  fire. 

15.  And  if  any  was  not  found  written  in  the  book  of  life,  he  was  cast 
into  the  lake  of  fire. 

MiLLIGAN  :  "  Here,  then,  is  the  purpose,  and  the  only 
one,  for  which  tJie  book  of  life  h  spoken  of  as  used  at  the 
judgment  before  us.  It  was  searched  in  order  that  it 
might  be  seen  if  any  one's  name  was  not  written  in  it ; 
and  he  whose  name  could  not  be  discovered  in  the  pages 
was  cast  into  the  lake  of  fire." 


CHAPTER  XXI. 

'J'].  The  Vision  of  the  New   Heavens  and  New 
Earth  (xxi.  i-8). 

1.  And  I  saw  a  new  heaven  and  a  new  earth  :  for  the  first  heaven  and 
the  first  earth  are  passed  away  ;  and  the  sea  is  no  more. 

The  final  judgment  has  taken  place,  as  well  as  the  final 
consummation  of  all  things.  What  follows  in  these  last 
two  chapters  refers  to  the  eternal  kingdom  of  God  in  the 
new  heavens  and  new  earth.  The  purified  and  renewed 
earth  has  now  become  the  abode  of  glorified  humanity, 
and  the  tabernacle  of  God  is  with  men.  Now  Isa.  65  :  17  ; 
66  :  22,  have  received  their  fulfilment.  See  also  2  Pet. 
3:13.  Alford  :  "  The  vision  does  not  necessarily  suppose 
the  annihilation  of  the  old  creation,  but  only  its  passing 
away  as  to  its  outward  and  recognizable  form,  and  renewal 
to  a  fresh  and  more  glorious  one.  And  though  not  here 
stated  on  the  surface,  it  is  evident  that  the  method  of 
renewal  is  that  described  in  2  Pet.  3  :  10-12,  namely,  a 
renovation  hy  fire.  This  alone  will  account  for  the  un- 
expected and  interesting  feature  here  introduced,  that  the 
sea  exists  no  longer."  Bengel  :  "  It  is  not  a  flourishing 
state  of  the  Church  in  the  last  time  which  John  here  de- 
scribes, but  he  speaks  of  all  things  entirely  new  and  per- 
fect for  eternity." 

2.  And  I  saw  the  holy  city,  new  Jerusalem,  coming  down  out  of  heaven 
from  God,  made  ready  as  a  bride  adorned  for  her  husband. 

In  vision  John  had  seen  the  new  heavens  and  the  new 
292 


XXI.  3-]  CHAPTER  XXL  293 

earth,  prepared  by  God  as  the  new  and  eternal  abode  for 
His  Redeemed,  and  now  in  vision  John  sees  the  glorified 
Church  coming  down  out  of  heaven  from  God  upon  the 
renewed  earth.  John  sees  the  glorified  Church  coming 
as  the  bride  of  the  Lamb,  but  this  idea  passes  over  into 
the  identifying  of  the  bride  with  the  holy  city,  the  new 
Jerusalem,  the  dwelling-place  of  the  bride.  Lange  : 
"  The  new  Jerusalem,  as  the  sum  of  perfected  individuals, 
is  the  city  of  God ;  in  its  unity,  it  is  the  bride  of  Christ T 
Bengel:  "This  new  city  has  no  connection  with  the 
Millennium,  but  belongs  to  the  state  of  perfect  renovation 
and  eternity,  as  is  shown  by  the  series  of  visions,  the 
magnificence  of  the  description,  and  the  opposition  to 
the  second  death  (20  :  1 1,  12  ;  21  :  i,  2,  5,  8,  9  ;  22  :  5)." 
The  description  of  the  holy  city,  Jerusalem,  given  in 
verses  10-27,  reproduces  in  a  condensed  and  transfigured 
form  the  corresponding  vision  of  Ezekiel.  Hengsten- 
BERG  :  "  A  threefold  Jerusalem  is  peculiar  to  the  N.  T.  : 
(i)  The  heavenly  community  of  the  righteous  (Gal.  4  :  26  ; 
Rev.  14 :  1-5) ;  (2)  The  Church  in  her  militant  state  (11:2; 
20  :  9)  ;  (3)  The  New  Jerusalem  on  the  renovated  earth, 
as  here ;  after  whose  descent  from  heaven  the  two  other 
forms  are  seen  no  more.  In  this  tJiird  form  Jerusalem 
combines  the  heavenly  character  of  the  first  and  the 
earthly  existence  of  the  second^  On  tJie  holy  city  FauS- 
SETT  comments:  "There  is  no  longer  merely  a  Paradise 
as  in  Eden,  no  longer  a  mere  garden,  but  now  the  city  of 
God  on  earth,  costlier,  statelier,  and  more  glorious,  but  at 
the  same  time  the  result  of  labor  and  pains  such  as  had 
not  to  be  expended  by  man  in  dressing  the  primitive 
garden  of  Eden." 

3.  And  I  heard  a  great  voice  out  of  the  throne  saying,  Behold,  the 
tabernacle  of  God  is  with  men,  and  he  shall  dwell  with  them,  and  they  shall 
be  his  peoples,  and  God  himself  shall  be  with  them,  a7id  be  their  God. 


294  ^-^^  RE  VELA  TION  OF  ST.  JOHN.  [xxi.  4,  5. 

This  voice,  coming  from  the  throne  of  God,  describes 
the  blessed  condition  of  the  glorified  humanity  on  the 
renovated  earth,  for  God  Himself  shall  then  dwell  with 
His  people,  composed  not  only  of  the  Jews — as  when  in 
symbol  He  dwelt  in  an  earthly  tabernacle  among  His 
chosen  people,  on  the  old  earth — but  now  including  also 
the  nations  (Gentiles),  for  they  also  shall  partake  of  the 
glory  of  God  (21  :  23,  24).  WORDSWORTH  :  "  This  reali- 
zation began  when  the  Son  of  God  came  down  from 
heaven  and  tabernacled  in  our  flesh  (John  i  ;  14).  It 
will  be  consummated  in  the  new  Jerusalem,  as  had  been 
pre-announced  in  the  sixtJi  seal,  the  language  of  which 
supplies  the  best  exposition  of  the  present  vision."  See 
7  :  15-17.  C.  A  Lapide  :  ''  As  a  king  is  with  his  people, 
a  father  with  his  children,  a  master  with  his  disciples,  so 
God  will  be  for  ever  with  the  blessed  in  Heaven,  re- 
freshing, feeding,  gladdening,  blessing  them."  On  this 
verse  compare  Rev.  26  :  11,  12  ;  Ezek.  37  :  27,  28. 

4.  And  he  shall  wipe  away  every  tear  from  their  eyes ;  and  death  shall 
be  no  more ;  neither  shall  there  be  mourning,  nor  crying,  nor  pain  any 
more  :  the  first  things  are  passed  away. 

John  now  describes  the  eternal  consolation  of  the  re- 
deemed. All  this  is  revealed  to  encourage  believers  who 
are  yet  on  earth.  Every  tear.  Compare  Isa.  25  :  8. 
Death.  See  notes  on  20  :  14.  Mourning.  Compare  Isa. 
35  :  10.  Crying.  Compare  Isa.  65  :  19.  MiLLlGAN  : 
"  From  all  sorrow,  whether  sharp  or  dull  ;  from  all  burdens, 
whether  proceeding  from  the  body  or  the  mind,  the 
dwellers  in  the  New  Jerusalem  shall  be  for  ever  free. 
These  trials  belonged  to  the  first  things,  to  the  old  earth  ; 
and  the  old  earth,  the  first  things,  have  passed  away." 

5.  And  he  that  sitteth  on  the  throne  said,  Behold,  I  make  all  things 
new.     And  he  saith,  Write :  for  these  words  are  faithful  and  true. 

He  who  sat  on  the  throne  is  the  same  before  whom 


XXI.  5-]  CHAPTER  XXL  295 

the  Judgment  took  place  (see  notes  on  20:  11).     It  is 
possible  that  the  words,  Write  .  .  .  true,  may  have  been 
spoken  by  an  angel,  but  it  is  probably  best  to  regard  God 
Himself  as  the  speaker.     He  assures  John  that  His  words 
are  faithful  and  true,  that  "  the  new  heavens  and  the 
new  earth  are  the  end  towards  which  He  has  been  always 
working"  (Milligan).     Oa  faithful  and  true,  see  notes 
on  3  :  14.     On  the  words,  /  make  all  things  new,  BLUNT 
remarks  :     "  This  New  Creation  may  be  viewed  chiefly 
with  regard  to  the  bodies  and  souls  of  men  and  their 
spiritual  work,     (i)  The  Body  will  be  re-created  in  such  a 
manner  that    it  shall  be    incorruptible  (i  Cor.    15  :  50). 
Such   bodies  as  are  suitable  for  the  work  of  this  world 
will  not  be  suited  for  the  immediate   Presence-chamber 
of  the  all-glorious  and  all-holy   God.  ...     In    the    new 
heaven  and  the  new  earth  we  cannot  imagine   hunger, 
thirst,  and  the  capacities  and  desires  which  are  wef  char- 
acteristic of  bodily  life  as  it  now  is  to  have  any  place.  .  . 
for  He  'shall  fashion  anew  the  body  of  our  humiliation, 
that  it  may  be  conformed  to  the  body  of   His  glory  ' 
(Phil.  3  :  21).    (2)  The  Soul  of  man  will  also  be  re-created 
in  such  a  manner  that  it  may  befitted  for  the  highest  form 
of  spiritual  life,  that   of  uninterrupted  communion  with 
God  by  unhindered  consciousness  of  His  presence  .... 
From  the  perpetual  shining  upon  the  soul  of  that  light 
which  no  man  in  his  mortal  condition  can  approach  unto, 
there  must  ensue  a  never-ceasing  growthof  saintliness  and 
intelligence.     (3)  The  spiritual  ivork  of  man  will  also  be 
renovated;  its  one  object  and  purpose  will  be  the  wor- 
ship and  contemplation  of  God  ;    and   whether  or  not 
adoration  be  the  sole  work  of  a  future  life,  it  is  undoubt- 
edly the  typical  form  of  the  spiritual  work  in  which  all 
the  redeemed  will  be  engaged.     The  occupations  of  the 
saints  will  be  in  accordance    with  their  new  condition, 


2g6  THE  REVELATION  OF  ST.  JOHN.  [xxi.  6. 

occupations  which  will  engage  them  wholly  in  a  service 
of  obedience  and  of  adoration."  In  general  agreement 
with  this  presentation  we  find  the  words  of  our  Saviour  : 
"  The  sons  of  this  world  marry,  and  are  given  in  mar- 
riage :  but  they  that  are  accounted  worthy  to  attain  to 
that  world,  and  the  resurrection  from  the  dead,  neither 
marry,  nor  are  given  in  marriage ;  for  neither  can  they 
die  any  more  :  for  they  are  equal  unto  the  angels  ;  and 
are  sons  of  God,  being  sons  of  the  resurrection  "  (Luke 
20:34-36;  also  Matt.  22:30;  Mark  12:25).  This 
teaching  of  Christ  holds  true,  not  only  during  the  Millen- 
nium, but  also  after  the  Final  Consummation,  in  the  new 
heavens  and  new  earth. 

6.  And  he  said  unto  me,  They  are  come  to  pass.  I  am  the  Alpha  and 
the  Omega,  the  beginning  and  the  end.  I  will  give  unto  him  that  is 
athirst  of  the  fountain  of  the  water  of  life  freely. 

It  matters  very  little  whether  we  regard  the  Father 
as  speaking,  or  Christ,  probably  the  latter,  for  the  throne 
is  that  "  of  God  and  of  the  Lamb  "  (22  :  i).  They  are 
come  to  pass.  All  ////;;^5  determined  by  God,  the  passing 
away  of  the  first  things  (21  :  4),  the  making  of  all  things 
new  (21  :  5).  The  end  to  which  all  things  pointed  is 
reached.  The  Alpha.  See  notes  on  i  :  8.  The  begin- 
ning. See  notes  on  i  :  17;  2  :  8.  That  is  athirst.  It  is 
true,  as  Milligan  maintains,  that  these  words  are  neither 
a  call  nor  a  promise  to  those  in  search  of  the  fountain  of 
life,  but  are  spoken  rather  of  those  who  have  already  drunk 
of  the  living  water,  nevertheless,  we  may  regard  these 
words,  including  verses  7  and  8,  as  written  for  the  warn- 
ing and  encouragement  of  believers  yet  in  this  life.  Com- 
pare also  22  :  13-17.  FaUSSET:  "  This  is  added  lest  any 
should  despair  of  attaining  to  this  exceeding  weight  of 
glory.  In  our  present  state  we  may  drink  of  the  stream, 
then  we  shall  drink  at  the  Fountain.     Even  in  heaven 


XXI.  7, 8.]  CHAPTER  XXI.  297 

our  drinking  at  the  Fountain  shall  be  God's  gratuitous 
gift."  Compare  also  Isa.  55  :  I.  Bengel  :  "  Twice  it 
is  said  in  this  book,  '  It  is  done.'  First  at  the  completion 
of  the  wrath  of  God  (16  :  17),  and  here  at  the  making  of 
all  things  new." 

7.     He  that  overcometh  shall  inherit  these  things ;  and  I  will  be  his  God 
and  he  shall  be  my  son. 

Overcometh.     See  notes  on  2  :  7,  1 1,  17.     These  things. 

The  glories  of  the  New  Jerusalem.  This  inheritance 
includes  all  the  joys  of  the  eternal  life  in  the  new  heavens 
and  new  earth.  His  God  ...  my  son.  Compare  21  :  3. 
The  perfect  fulfilment  of  Lev.  26:  12;  2  Sam,  7:  24, 
—now  fulfilled  not  only  for  the  house  of  David,  but  for 
all  the  Redeemed. 

8.  But  for  the  fearful,  and  unbelieving,  and  abominable,  and  murderers, 
and  fornicators,  and  sorcerers,  and  idolaters,  and  all  liars,  their  part  shall 
be  in  the  lake  that  burneth  with  fire  and  brimstone  ;  which  is  the  second 
death. 

In  the  preceding  verses  we  have  had  a  description  of 
the  blessed  condition  of  the  righteous  in  the  new  heavens 
and  earth,  and  now,  in  contrast  with  this,  and  as  a  terri- 
ble warning,  we  have  a  brief  statement  of  the  punish- 
ment that  shall  befall  the  ungodly.  First  the  ungodly 
are  described  in  general  terms,  and  then  classified  accord- 
ing to  the  particular  sins  which  they  commit.  The  sins 
specified  are  much  the  same  as  those  mentioned  in  the 
sixth  Trumpet  (9  :  21).  Fearful,  Coivards,  who  are  afraid 
to  do  their  duty.  Unbelieving.  The  unfaithful  are 
also  included.  Abominable.  This  means  more  than 
"  polluted  with  idols," — it  includes  the  foul  and  abomin- 
able sins  committed  in  the  licentious  rites  practised  in 
idol-worship.  The  lake  that  burneth  with  fire.  See 
notes  on  20  :  14.  The  second  death.  See  notes  on  2  : 
II  ;  20  :  6,  14. 


298  THE  REVEL  A  TION  OF  ST.  JOHJST.        [xxi.  9,  10. 

78.  The  Vision  of  the  New  Jerusalem  (xxi.  9-27). 

9.  And  there  came  one  of  the  seven  angels  who  had  the  seven  bowls, 
who  were  laden  with  the  seven  last  plagues ;  and  he  spake  with  me,  saying, 
Come  hither,  I  will  shew  thee  the  bride,  the  wife  of  the  Lamb, 

One  of  these  seven  angels  had  shown  to  John  the 
vision  of  the  great  harlot,  Babylon  the  Great  (17  :  1-3). 
Compare  the  great  contrast  between  these  two  visions. 
In  17  :  1-3  the  woman  represents  the  worldly  city,  Baby- 
lon the  Great,  and  here  the  bride,  the  wife  of  the  Lamb, 
is  the  holy  city  Jerusalem,  MiLLlGAN  :  "The  combina- 
tion of  the  terms  bride  diVi^  the  Lamb's  ivife  is  remarkable. 
The  Church  is  not  only  espoused  but  married  to  her 
Lord,  yet  she  remains  for  ever  in  a  virgin  purity." 

ID.  And  he  carried  me  away  in  the  Spirit  to  a  mountain  great  and  high, 
and  shewed  me  the  holy  city  Jerusalem,  coming  down  out  of  heaven  from 
God. 

Note  the  sharp  contrast  between  the  scene  of  this 
vision  and  that  of  17:3.  There  it  was  a  zvilderness, 
here  a  mountain,  great  and  high.  Compare  the  parallel 
vision  in  Ezek.  40  :  1,2.  Alford  :  "  The  city  must  not 
be  conceived  of  as  on  or  covering  the  mountain,  but  as 
seen  descending  to  a  spot  close  by  it,"  so  also  in  Ezek. 
40  :  2,  whether  we  read  by  luhich  (A.  V.),  or  whereon  (R. 
v.).  The  height  of  the  mountain  "  assures  the  seer  of 
the  complete  view  of  the  city  spread  out  before  hjm, 
which  at  all  events  does  not  lie  upon  the  mountain  " 
(Duesterdieck).  Here  in  21  :  9-27  we  have  a  closer 
view  of  the  holy  city,  a  glimpse  of  which  John  saw  in  21  : 
2.  It  is  probably  best,  with  Duesterdieck,  to  understand 
this  in  such  a  way,  that  while  the  city  is  descending  from 
heaven  to  earth,  John  is  carried  away  in  the  Spirit  by 
the  angel  to  the  mountain,  and  thence  gazes  upon  the 
holy  city  lying  before  him.     Some,  relying  on  Ezek.  40  : 


XXI.  II,  12.]  CHAPTER  XXI.  299 

2;  Lsa.  2:2;  Heb.  12  :  22,  think  that  the  city  itself  was 
situated  upon  "  the  mountain,"  or  at  least  upon  some 
outlying  peaks.  Coming  down  out  of  heaven.  Faus- 
SET  :  "  Even  in  the  millennium,  the  earth  will  not  be  a 
suitable  abode  for  transfigured  saints,  who,  therefore 
shall  then  reign  in  heaven  over  the  earth.  But  after  the 
renewal  of  the  earth  at  the  close  of  the  millennium  and 
judgment,  they  shall  descejid  from  heaven  to  dwell  on  an 
earth  assimilated  to  heaven  itself."  ZuELLiG  gives  us  an 
interesting  analysis  of  this  whole  vision  :  "  The  interpret- 
ing Angel  shows  the  Seer  the  new  City  of  God, — its  ap- 
pearance as  a  whole  (verses  10,  11)  ;  its  walls  with  their 
gates  and  foundations  (12-14)  ;  its  measurements  (15-17); 
its  special  features  also, — such  as  its  magnificence  (18- 
21),  its  unique  character  (22,  23),  the  life-movement  with- 
in it  (24-27)." 

11.  Having  the  glory  of  God:  her  light  (Or.  himhtary)  was  like  unto  a 
stone  most  precious,  as  it  were  a  jasper  stone,  clear  as  crystal. 

The  glory  of  God,  His  abiding  presence,  did  lighten  the 
city  ;  for  it  hath  no  need  of  the  sun,  neither  of  the  moon 
to  shine  upon  it  (21  :  23).  Her  light  is  the  Lamb,  for 
"the  lamp  thereof  is  the  Lamb"  (21  :  23).  Compare 
lsa.  60  :  19.  This  brilliancy,  the  most  glorious  conceiv- 
able, likened  unto  the  crystalline  clearness  of  the  jasper 
stone,  probably  the  diamond  (see  notes  on  4  :  3),  irradiates 
the  whole  city  and  makes  the  deepest  impression  upon 
John.  There  shall  be  no  night  in  the  City  of  God  (21  : 
25  ;  22  :  5).  LeE:  "  Here  begins  the  description  of  the 
city,  following  Ezek.  48  :  30-35.  In  verses  11-23  are  de- 
scribed  the  structure  and  plan  ;  in  verses  24-27  what 
takes  place  within  its  walls ;  in  22  :  1-5  the  felicity  of  the 
life  within  it." 

12.  Having  a  wall  great  and  high  ;  having  twelve  gates,  and  at  the 


300  THE  RE  VELA  TION  OF  ST.  JOHN.  [xxi.  13. 

gates  twelve  angels  ;  and  names  written  thereon,  which  are  the  names  of  the 
twelve  tribes  of  the  children  of  Israel. 

The  description  of  the  city  and  of  its  gates  is  based 
upon  Ezek,  48  :  30-35.  The  wall  is  a  type  of  the  abso- 
lute security  of  the  heavenly  city.  The  gates  were  twelve 
in  number,  arranged  like  the  gates  of  the  encampment  of 
Israel  around  the  Tabernacle.  These  gates,  Greek  por- 
tals, include  the  gate-towers  under  which  the  traveller 
passes  to  this  day  into  many  Eastern  cities.  The  tivclve 
angels  typify  the  heavenly  protection  bestowed  on  the 
people  of  God.  Upon  the  gates,  as  on  the  stones  of  the 
ephod  (Ex.  28  :  9),  and  on  the  breastplate  (Ex.  39  :  14), 
were  written  the  names  of  the  Twelve  Tribes  (Ezek.  48  : 
31),  as  representing  the  whole  people  of  God.  Lee  : 
"  Each  gate  bears  the  name  of  one  of  the  Twelve  Tribes. 
It  is  thus  denoted  that  the  Church  made  perfect  is  no 
confused  multitude,  but  an  organized  body,  each  mem- 
ber has  its  special  vocation  and  peculiar  glory."  The 
gates  being  never  shut  (21  :  25)  imply  perfect  liberty  and 
peace.  SADLER  :  "  The  names  of  the  Patriarchs  occur- 
ring here  startle  us,  seeing  that  in  the  citizenship  of  this 
city  there  is  neither  Jew  nor  Greek — all  are  one  in  Christ, 
and  so  we  should  have  supposed  there  would  be  in  such 
a  city  no  remembrance  of  Reuben  or  Simeon,  or  Levi 
or  Judah,  but  God's  thoughts  are  not  our  thoughts.  In 
some  way  unknown  to  us,  and  which  all  will  acknowledge 
to  be  just  and  right,  there  will  be  an  association  of  the 
Israel  of  God  with  the  former  Israel." 

13.  On  the  east  were  three  gates ;  and  on  the  north  three  gates  ;  and  on 
the  south  three  gates :  and  on  the  west  three  gates. 

In  Ezekiel  the  gates  on  the  east  are  those  of  Joseph, 
Benjamin,  and  Dan  (48  :  32) ;  on  the  north,  those  of 
Reuben,  Judah,  and  Levi  (48  :  31)  ;  on  the  south,  those 
of  Simeon,  Issachar,  and  Zebulun  (48  :  33) ;  on  the  west, 


XXI.  14,  15-]  CHAPTER  XXI.  301 

those  of  Gad,  Asher,  and  Naphtali  (48  :  34).  In  Num. 
2  :  1-3 1  the  order  of  encampment  is  different.  See  notes 
on  Rev.  7  :  5-8.  Some  commentators  see  in  this  fact 
that  the  city  faces  to  each  of  the  four  quarters  of  heaven, 
an  emblem  of  the  universality  or  oecumenical  character 
of  the  New  Jerusalem. 

14.  And  the  wall  of  the  city  had  twelve  foundations,  and  on  them 
twelve  names  of  the  twelve  apostles  of  the  Lamb. 

It  seems  that  the  wall  around  the  city  was  in  twelve 
sections,  each  of  which  was  supported  by  a  visible  founda- 
tion, the  splendor  of  which  could  be  seen  (verses  19,  20), 
as  well  as  the  inscriptions  thereon.  Four  of  these  founda- 
tion stones  were  evidently  the  four  corners  of  the  wall. 
On  these  foundation  stones  the  names  of  the  Twelve 
Apostles  were  written,  because  they  by  their  doctrine 
founded  the  Church,  and  it  rests  upon  them  as  on  an  im- 
movable foundation  (Eph.  2  :  20)  (after  Calovius).  Those 
who  raise  the  question  whether  the  name  of  Matthias  or 
of  Paul  is  substituted  for  that  of  Judas  altogether  miss 
the  significance  of  this  symbol.  Some  think  that  we  are 
to  understand  these  foundations  as  twelve  courses  of 
stones,  each  course  encompassing  the  city,  and  constitut- 
ing one  foundation  (21  :  19).  It  does  not  follow  from 
this  verse  that  the  writer  was  not  himself  one  of  the 
twelve  Apostles.  Blunt  calls  attention  to  the  fact  that 
"  the  continuity  and  unity  of  the  Church  of  God  are 
symbolized  by  the  names  of  the  twelve  tribes  on  the 
gates  and  those  of  the  twelve  Apostles  on  the  walls  ; 
this  being  analogous  to  the  unity  symbolized  by  the  four 
and  twenty  elders." 

15.  And  he  that  spake  with  me  had  for  a  measure  a  golden  reed  to 
measure  the  city,  and  the  gates  thereof,  and  the  wall  thereof. 

The  angel  wishes  to  give  John  a  clear  idea  of  the  great 


302  THE  REVELATION  OF  ST.  JOHN.  [xxi.  i6. 

size  of  the  city  by  measuring  it.  The  reed  was  golden 
because  of  the  splendor  of  the  objects  to  be  measured. 
Now  follows  the  measurement  of  the  city  (verse  i6),  the 
wall  (17-20),  and  the  gates  (21).  SADLER:  "What  is 
intended  by  this  elaborate  measuring  ?  Evidently,  I 
think,  to  impress  upon  us  that  the  things  revealed  are  not 
spiritual  visions,  beautiful  dreams,  signifying  some  spirit- 
ual grace  and  moral  character  in  those  who,  being  pure 
spirits,  need  no  local  habitation,  but  the  exact  contrary." 

16.  And  the  city  lieth  foursquare,  and  the  length  thereof  is  as  great  as 
the  breadth :  and  he  measured  the  city  with  the  reed,  twelve  thousand  fur- 
longs :  the  length  and  the  breadth  and  the  height  thereof  are  equal. 

The  city  forms  a  perfect  square.  It  is  difificult  to 
decide  whether  the  entire  circuit  of  the  city  was  twelve 
thousand  stadia,  three  thousand  to  a  side,  or  that  the 
city  was  an  enormous  cube,  which  measured  twelve  thou- 
sand stadia  in  length,  in  breadth,  and  in  height.  The 
last  is  the  plain  meaning  of  the  text.  If  we  would  inter- 
pret this  literally  it  would  mean  that  the  city  was  about 
1,400  miles  long,  1,400  miles  wide,  and  1,400  miles  high. 
Probably  Plumner  is  correct  when  he  remarks  :  "  The 
plain  meaning  seems  to  be  that  the  city  forms  a  vast 
cube,  and  this  is  typical  of  its  perfect  nature.  The  ac- 
count given  is  that  of  a  vision,  and  not  of  a  reality,  and 
therefore  there  is  no  need  to  attempt  to  reduce  the 
enormous  dimensions  given  here,  as  is  done  by  some 
writers."  No  doubt  there  is  a  reference  to  the  Holy  of 
Holies,  which  was  also  cubical  in  shape.  The  original  of 
the  symbolism  seems  to  be  Ezek.  48  :  16.  Fausset  : 
"  The  city  being  measured  implies  the  entire  consecra- 
tion of  every  part,  all  things  being  brought  up  to  the 
most  exact  standard  of  God's  holy  requirements,  and 
also  God's  accurate  guardianship  henceforth  of  even  the 
most  minute  parts  of  His  Holy  City.  .  .  .  The  stupen- 


XXI.  1 7-]  CHAPTER  XXL  303 

dous  height,  length,  and  breadth,  being  exactly  alike, 
imply  its  faultless  symmetry,  transcending  in  glory  all 
our  most  glowing  conceptions."  WILLIAMS:  ^^  Equal 
every  way  in  length  and  breadth  and  height,  as  setting 
forth  the  love  of  God  infinite  and  perfect  on  every  side 
(Eph.  3  :  18)." 

17.     And  he  measured  the  wall  thereof,  a  hundred  and  forty  and  four 
cubits,  acco7-diiig  to  the  measure  of  a  man,  that  is,  of  an  angel. 

Probably  the  thickness  of  the  wall  is  now  given.  In 
the  measuring,  that  of  the  angel  is  the  same  as  if  a  man 
had  taken  the  measure.  MiLLlGAN  :  "  It  is  hardly  pos- 
sible to  think  that  we  have  here  the  height  of  the  wall. 
.  .  .  The  wall  is  a  part  of  the  city  as  strictly  as  the 
foundations  are,  and. is  itself,  like  them,  radiant  with  the 
light  which  shines  forth  from  the  city  as  a  w^hole.  It 
seems  better,  therefore,  to  think  here  of  the  breadtli  of 
the  wall.  Its  length  and  height  had  been  measured,  and 
its  thickness  is  now  added,  to  complete  the  description 
of  its  strength."  This  may  be  the  case.  Lange  :  "  The 
figure  of  the  wall  approaches  the  idea  of  Zechariah  (2  :  5), 
'  For  I,  saith  the  Lord,  will  be  unto  her  a  wall  of  fire  round 
about,  and  I  will  be  the  glory  in  the  midst  of  her,'  The 
prodigious  extent  of  the  city  is  expressive  of  the  ideal 
fact  that  it  extends,  with  unseen  limits,  through  the 
universe,  and  towers  up  into  the  height  of  eternity  ;  that 
it  belongs  to  Heaven,  whence  it  has  descended  to  earth," 
Burger  comments  :  "  The  sacred  tzvelve,  the  signature  of 
the  Church,  which  we  have  already  met  in  the  Tivelve 
gates,  the  Tivelve  foundations,  the  Tivelve  thousand  stadia, 
is  here  multiplied  by  itself.  The  zuall  is  intended  for 
the  protection  of  the  city ;  and  its  true  defence  con- 
sists in  this,  that  it  is  the  City  of  the  perfected  Church  of 
Christ,  of  which  the  number  is  144."    Williams  ;  "  The 


304  THE  REVELATION  OF  ST.  JOHN.  [xxi.  i8,  19. 

measuring  of  the  %vall  must  be  of  its  thickness.  .  .  .  But 
everything  by  multiples  of  the  Sacred  Twelve," 

18.  And  the  building  of  the  wall  thereof  was  jasper:  and  the  city  was 
pure  gold,  like  unto  pure  glass. 

DUESTERDIECK  calls  attention  to  the  fact  that  in  verses 
18-21  the  splendor  of  the  holy  city  "  is  described  with  the 
greatest  glory  whereof  human  fantasy  is  capable."  The 
material  used  in  the  building  of  the  wall  ^q.s  jasper  (see 
notes  on  4  ;  3),  and  that  for  the  city  itself  vj^iS  pure  gold, 
but  not  of  the  kind  known  now  on  earth,  but  far  surpass- 
ing this  in  splendor,  for  it  is  transparent  gold.  MlLLl- 
GAN  :  "  Pure  gold,  the  most  precious  metal  known,  but  in 
this  case  transfigured  and  glorified,  for  it  was  like  unto 
pure  glass.'' 

19.  The  foundations  of  the  wall  of  the  city  were  adorned  with  all  manner 
of  precious  stones.  The  first  foundation  was  jasper;  the  second,  sapphire; 
the  third,  chalcedony  ;  the  fourth,  emerald. 

Foundations.  See  21  :  14.  Adorned.  These  precious 
stones  were  not  merely  set  upon  the  foundations,  but  it 
seems  the  foundations  ^^wj-w/r*^  of  them.  Jasper.  Prob- 
ably the  diamond.  See  notes  on  4  :  3.  Sapphire. 
Probably  the  modern  lapis  lazuli,  of  a  clear  blue  color, 
and  very  precious.  Chalcedony.  Probably  an  agate, 
sky-blue,  with  stripes  of  other  colors,  brought  from  the 
mines  of  Chalcedon.  Emerald.  The  same  as  the 
modern  stone,  of  a  green  color  peculiarly  pleasing  to  the 
eye.  See  notes  on  4  :  3.  Lange  :  "The  general  sym- 
bolic significance  lies  in  the  nature  of  the  precious  stones, 
and  also,  particularly,  in  their  colors''  WORDSWORTH  : 
"  Some  ancient  expositors  have  proceeded  to  distinguish 
the  symbolical  meaning  of  these  several  jewels  as  follows  : 
jasper,  an  emblem  of  the  brightness  of  faith  ;  sapphire, 
of  hope  ;  chalcedony,  the  flame  of  love.     Their  meaning 


XXI.  20.]  CHAPTER  XXL  305 

may  be  more  fully  revealed  hereafter  in  the  Heavenly 
City  itself.  It  is  now  enough  to  know  that  the  City  is 
adorned  with  every  precious  stone  ;  that  nothing  is  want- 
ing in  the  Church  for  her  growth  in  grace  here  and  for 
her  everlasting  glory  hereafter." 

20.  The  fifth,  sardonyx ;  the  sixth,  sardius ;  the  seventh,  chrysolite ; 
the  eighth,  beryl ;  the  ninth,  topaz;  the  tenth,  chrysoprase  ;  the  eleventh, 
jacinth  ;  the  twelfth,  amethyst. 

On  this  verse  compare  Ezek.  28  :  13.  Sardonyx.  A 
kind  of  ojiyx,  valued  for  its  use  in  engraving  into  cameos. 
Sardius.  Probably  our  carnelian  (see  notes  on  4  :  3). 
Chrysolite.  A  variety  of  the  gem  known  as  the  topaz,  of 
yellow  color.  Some  have  suggested  that  it  is  identical 
with  the  modern  amber.  Beryl.  A  variety  of  emerald,  of 
a  bluish-green  color,  like  the  pure  sea.  Topaz.  Our 
topaz  is  yellow  and  transparent,  but  the  topaz  of  the 
ancients  seems  to  have  been  of  a  yellowish-green  color. 
Chrysoprase,  Probably  a  variety  of  the  emerald,  of  a 
yellowish  pale-green  hue.  Jacinth.  Probably  a  stone  of 
yellow  amber  color.  Amethyst.  Probably  the  purple 
stone  now  known  by  that  name.  MiLLlGAN  :  "  Two  things 
are  especially  noteworthy  in  regard  to  these  precious 
stones  when  they  are  taken  as  a  whole,  (i)  All  are  pre- 
cious, fitly  representing  the  splendor  of  the  celestial 
city.  (2)  All  are  different  from  each  other,  though  they 
blend  into  a  harmonius  unity."  The  stones  here  men- 
tioned are  nearly  the  same  as  the  twelve  in  the  breast- 
plate of  the  High  Priest  (Ex.  28  :  17-20)."  Sadler:  "It 
is  impossible  to  attempt  to  give  a  separate  spiritual  or 
moral  meaning  to  each  of  these  foundation  stones,  though 
we  may  be  sure  that  they  represent  every  spiritual  grace 
bestowed  upon  God's  faithful  servants.  .  .  .  Equally 
impossible  is  it  to  assign  to  each  of  these  stones  the  name 

of  an  Apostle.  .  .  .  The  one  thing  to  keep  in   mind  is 
20 


3o6  THE  RE  VELA  TION  OF  ST.  JOHN.        [xxi.  21,  22. 

that  these  stones  are  the  most  precious  things  of  the  earth  ; 
they  are  as  rare  as  costly,  and  are  assigned  as  the  founda- 
tions of  the  city  in  order  to  illustrate  how  God  builds  it 
up  with  what  must  be  new  creations  of  His  power." 

21.  And  the  twelve  gates  were  twelve  pearls ;  each  one  of  the  several 
gates  was  of  one  pearl :  and  the  street  of  the  city  was  pure  gold,  as  it  were 
transparent  glass. 

This  whole  description  only  emphasizes  the  surpassing 
splendor  of  the  city.  We  are  not  to  think  of  only  one 
street,  for  a  city  so  large,  and  with  so  many  gates,  must 
have  many  streets,  and  all  are  of  pure  transparent  gold. 

22.  And  I  saw  no  temple  therein  :  for  the  Lord  God,  the  Almighty,  and 
the  Lamb,  are  the  temple  thereof. 

The  inhabitants  of  the  holy  city  need  no  fixed  places 
of  worship,  for  the  Lord  God  the  Almighty  and  the  Lamb 
are  ever  present  with  them.  The  glory  of  God  iills  the 
New  Jerusalem,  and  the  City  itself  is  the  bride  of  the 
Lamb.  The  people  of  God  dwell  in  His  presence,  ever 
worshipping  and  adoring  Him.  See  notes  on  21  :  3.  Lee  : 
"The  City  is  in  form  a  perfect  cube,  like  the  Holy  of 
Holies  in  the  Temple  of  Jerusalem.  The  entire  City  is 
now  that  which  the  Holy  of  Holies  had  formerly  been — 
the  locality  of  the  immediate  presence  of  God."  Boyd- 
Carpenter  :  "In  Ezekel's  vision  the  vast  and  splendid 
proportions  of  the  Temple  formed  a  conspicuouspart :  its 
gigantic  proportions  declared  it  to  be  figurative  (Ezek. 
48  :  8-20)  ;  but  the  present  vision  passes  on  to  a  higher 
state  of  things.  I saiv  no  temple:  Ezekel's  vision  de- 
clared that  the  literal  temple  would  be  replaced  by  a  far 
more  glorious  spiritual  temple."  Williams  :  "  In  the 
vision  of  Heaven  throughout  the  Apocalypse,  the  temple 
and  the  temple  service  has  supplied  the  figures,  as  denoting 
that  it  spoke  of  the  Church  as  yet  militant  on  earth  before 


XXI.  23,  24.]  CHAPTER  XXI.  307 

the  final  judgment  ;  but  this  has  now  ceased,  the  temple 
is  no  more,  there  is  none  seen  in  Heaven." 

23.  And  the  city  hath  no  need  of  the  sun,  neither  of  the  moon,  to  shine 
upon  it :  for  the  glory  of  God  did  lighten  it,  and  the  lamp  thereof  is  the 
Lamb. 

Such  is  the  glorious  brilliancy  of  the  glory  of  God  and 
of  Christ  that  all  other  light  in  comparison  is  without 
lustre.  See  notes  on  21  :  11.  Compare  Isa.  60  :  19,  20. 
Lee  :  "  The  glory  of  God  is  the  Sun  which  illumines  the 
New  Jerusalem  ;  and  His  light  is  reflected  from  the  Lamb, 
who  is  '  the  brightness,' — '  the  effulgence,' — '  the  re- 
flexion,' of  the  Father's  glory  (Heb.  i  :  3)."  Sadler  : 
"  In  the  intense  splendor  and  joy  of  that  city  of  light, 
the  remembrance  of  Him  who  was  'led  as  a  lamb  to  the 
slaughter '  gives  depth  and  fulness  to  its  joy." 

24.  And  the  nations  shall  walk  amidst  the  light  thereof:  and  the  kings 
of  the  earth  do  bring  their  glory  into  it. 

This  description  is  based  entirely  upon  the  language  of 
Old  Testament  prophecy.  Isaiah  prophesies  of  this  when 
he  says  :  "  Nations  shall  come  to  thy  light,  and  kings  to 
the  brightness  of  thy  rising  ;  thy  gates  also  shall  be  open 
continually  ;  they  shall  not  be  shut  day  nor  night  ;  that 
men  may  bring  unto  thee  the  wealth  of  the  nations,  and 
their  kings  led  with  them  ;  the  sun  shall  be  no  more  thy 
light  by  day  ;  neither  for  brightness  shall  the  moon  give 
light  unto  thee  ;  but  the  Lord  shall  be  unto  thee  an  ever- 
lasting light,  and  thy  God  thy  glory  "  (60  :  3,  1 1,  19). 

We  are  not  to  interpret  this  as  if  besides  the  glorified 
saints  in  the  holy  city  there  shall  still  be  dwelling  on  the 
renewed  earth,  nations,  organized  under  kings,  who  shall, 
from  time  to  time,  visit  the  Holy  City  and  bring  their 
treasures  unto  her,  and  be  saved  (22  :  2)  by  means  of 
the  influence  of  the  heavenly  city,  as  Alford  suggests. 
Some  would  also  refer  this  whole  section  (21  :  9-27)  to  the 


3o8  THE  REVELATION  OF  ST.  JOHN.  [xxi.  24. 

period  of  the  Millennium,  but  as  to  this  question,  there 
can  be  only  one  answer.  This  holy  city  which  John  saw 
coming  down  out  of  heaven  from  God  (21  :  10)  is  the 
same  city  which  is  referred  to  in  21  :  2,  and  belongs  to 
the  new  heavens  and  new  earth  of  21  :  i.  The  final 
consummation  has  taken  place,  and  on  this  renewed  earth 
there  shall  be  no  other  inhabitants  save  the  glorified 
saints,  which  compose  the  Holy  City  Jerusalem,  even  the 
bride,  the  wife  of  the  Lamb  (21  :  9).  Any  other  inter- 
pretation is  contrary  to  the  whole  context,  and  belongs 
to  the  crudities  of  exegesis.  This  verse  (24),  from  the 
prophetic  standpoint  of  the  time  of  the  vision,  portrays  the 
blessed  fact  that  Gentiles  also  shall  be  among  the  glori- 
fied saints  of  that  New  Jerusalem,  and  among  them  shall 
be  some  of  the  greatest  of  earth,  even  those  who  in  this 
earthly  life  had  ruled  as  kings.  The  interpretation  of 
DUESTERDIECK  is  the  Correct  one:  "In  the  tone  and 
language  of  the  ancient  prophets,  John  describes  the  peo- 
ple who  are  to  find  entrance  into  the  future  city.  In 
general,  as  is  said  In  verse  27  in  a  decisive  way,  they 
are  only  such  as  are  written  in  the  Lamb's  book  of  life  ; 
but  here,  in  verses  24-26,  the  Gentiles  are  expressly  des- 
ignated as  those  who,  according  to  the  ancient  prophecies, 
are  to  find  admission  into  the  city.  The  Gentiles,  just  as 
the  Jews  receive  full  citizenship  in  the  new  Jerusalem, 
and,  in  like  manner,  participate  in  the  blessed  glory  of 
the  holy  city."  This  interpretation  is  not  in  any  way  af- 
fected, even  if  we  should  maintain  that  Isa.  60  ;  3,  11, 
will  receive  their  fulfilment,  in  a  certain  manner,  already 
in  the  Millennium.  Fausset  :  "  The  kings  of  the  earth, 
who  once  had  regard  only  to  their  own  glory,  having 
been  converted,  now  in  the  new  Jerusalem  do  bring  their 
glory  into  it  to  lay  it  down  at  the  feet  of  their  God  and 
Lord."     It  is  surprising  to  what  extremes  some  students 


XXI.  25,  26.]  CHAPTER  XXL  309 

of  prophecy  are  led.  They  see  things  that  the  prophets 
never  saw,  and  expound  most  definitely  and  positively 
what  the  apostles  themselves  did  not  understand.  Like 
Dante  they  describe  the  future  with  the  accuracy  of  eye- 
witnesses and  ear-witnesses.  It  is  one  thing  to  maintain 
that  there  will  be  nations  on  earth,  and  a  perpetuation  of 
the  race,  during  the  Millennium,  for  that  period  still  on 
earth  belongs  to  the  Militant  Church,  the  glorified  saints 
reigning  with  Christ,  from  heaven,  over  the  earth, — but 
it  is  quite  a  different  matter  to  teach  that  there  shall  be 
nations  on  the  renovated  earth,  outside  of  the  New  Jeru- 
salem, and  that  there  shall  be  a  perpetuation  of  humanity, 
by  the  propagation  of  a  holy  race,  after  the  final  consum- 
mation, and  after  the  appearance  of  the  new  heavens  and 
new  earth,  wherein  dwelleth  righteousness.  There  is  no 
Scripture  foundation  whatever  for  the  view  suggested  by 
some  that  nations  shall  still  dwell  on  the  renewed  earth, 
outside  of  the  New  Jerusalem,  and  not  inhabitants  there- 
of, and  "  that,  even  after  the  new  creation,  the  human 
race  is  to  be  continued  (ever  propagating  a  holy  seed, 
such  as  would  have  been  begotten  had  Adam  never 
sinned),  under  the  government  of  the  glorified  Church" 
dwelling  in  the  New  Jerusalem. 

25.  And  the  gates  thereof  shall  in  no  wise  be  shut  by  day  (for  there 
shall  be  no  night  there). 

The  reason  why  the  gates  of  the  New  Jerusalem  are 
always  open  is  because  it  is  always  day.  An  emblem  of 
peace  and  security.  This  prophetically  also  implies  the 
readiness  with  which  the  Gentiles  are  admitted  into  the 
kingdom,  both  before  and  during  the  Millennium,  up  to 
the  final  consummation. 

26.  And  they  shall  bring  the  glory  and  the  honour  of  the  nations  into  it. 

They  need  not  necessarily  refer  to  the  kings  of  verse 


3IO  THE  REVELATION  OF  ST.  JOHN.  [xxi.  27. 

24.  See  notes.  The  verb  is  used  impersonally.  All 
these  are  among  those  whose  names  are  found  "written 
in  the  Lamb's  Book  of  Life  "(21:17;  20 :  15),  before  the 
final  day  of  judgment.  The  New  Jerusalem  possesses 
for  ever  the  glory  and  the  honor  of  the  Gentiles  and  the 
kings  of  the  earth,  converted  before  the  final  day  of 
judgment. 

27.  And  there  shall  in  no  wise  enter  into  it  anything  unclean,  or  he  that 
maketh  an  abomination  and  a  lie  :  but  only  they  which  are  written  in  the 
Lamb's  book  of  life. 

Just  as  in  the  last  three  verses,  we  have  a  prophetic 
statement  describing  the  persons  who  shall  find  admission 
into  the  Holy  City,  so  now  we  have  in  this  verse  a  defi- 
nite statement  describing  those  who  shall  not  find  admis- 
sion. And  it  is  definitely  affirmed  that  only  those  whose 
names  were  found  written  in  the  book  of  life  before  the 
final  judgment  can  be  admitted.  It  is  thus  evident  that 
tJie  nations  of  verse  24  are  among  the  redeemed,  and  that 
our  interpretation  of  that  verse  is  the  correct  one. 
Blunt  :  "  This  verse  may  be  said  to  be  retrospective,  re- 
ferring to  the  times  preceding  the  last  judgment,  since 
all  evil  was  then  destroyed." 

Lee  :  "  In  the  picture  here  given  of  the  New  Jerusalem 
we  have  once  more  before  us  the  descriptions  given  in 
Isa.  Ix.,  and  in  Ezek.  xl.-xlviii.  St.  John,  however, 
follows  the  order  in  Ezekiel,  who,  after  his  account  of 
Gog  and  Magog,  exhibits,  in  vision,  the  Holy  City  and 
the  Temple,  and  the  return  to  it  of  God's  glory." 


CHAPTER  XXII. 

79.  The  Paradise  of  God  (xxii.  1-5). 

I.    And  he  showed  me  a  river  of  water  of  life,  bright  as  crystal,  proceed- 
ing out  of  the  throne  of  God  and  of  the  Lamb. 

In  this  Paradise  of  God  "there  is  a  river,  the  streams 
whereof  make  glad  the  city  of  God  "  (Ps.  46 : 4),  here 
called  the  water  of  life.  The  whole  description  is  based 
upon  Ezek.  47  :  1-12  ;  Zech,  14 :  8.  Compare  Gen.  2  :  10 ; 
Joel  3:18.  This  river  proceedeth  from  one  and  the  same 
throne  (3  :  21).  In  John  7  :  38,  39,  Christ  speaks  of  "  rivers 
of  living  water,"  and  John  remarks  "  this  spake  he  of  the 
Spirit,  which  they  that  believed  on  him  were  to  receive," 
and  so  many  commentators  think  that  we  have  here  a 
reference  to  the  Holy  Ghost,  But  we  need  not  take  it 
here  in  a  purely  spiritual  sense.  Lange  :  "  It  denotes 
the  spiritual-corporeal  life-power  which,  as  an  eternal  re- 
newing power,  ensures  the  imperishability  and  vital  fresh- 
ness of  the  new  world  (Ezek.  47 :  i  ;  Zech.  14:8).  The 
properties  of  the  river  of  paradise,  which  operated  as  a 
purely  natural  blessing  (Gen.  ii.),  and  those  of  the  spirit- 
ual foimtain  of  healing,  fivsi  promised  by  the  prophets, 
and  subsequently  opened  in  Christ,  are  united  in  this 
river.  .  .  .  As  the  trees  of  life  are  ensured  by  this  eter- 
nally clear  river,  so  the  river  is  ensured  by  the  Divine 
throne  itself."  Blunt  :"  Water  so  constantly  signifies 
the  grace  of  God  and  the  work  of  God  the  Holy  Ghost 
(Isa.  55:1;  John  7 :  37-39),  that  it  cannot  be  doubted  its 
signification  here  is  the  same  also;  the  grace  of  God  still 

3" 


312  THE  REV  EL  A  TION  OF  ST.  JOHN.  [xxil.  2. 

flowing  to  His  redeemed  people  as  the  means  for  renew- 
ing their  spiritual  life  day  by  day." 

2.  In  the  midst  of  the  street  thereof,  and  on  this  side  of  the  river  and 
on  that  was  the  tree  (or,  a  tree)  of  life,  bearing  twelve  manner  of  fruits, 
yielding  its  fruit  every  month:  and  the  leaves  of  the  tree  were  for  the  heal- 
ing of  the  nations. 

Compare  Ezek.  47  :  7,  12,  "  upon  the  bank  of  the  river 
were  very  many  trees  on  the  one  side  and  on  the  other.  .  . 
On  this  side  and  on  that  side,  shall  grow  every  tree  for 
meat,  whose  leaf  shall  not  wither,  neither  shall  the  fruit 
thereof  fail  :  it  shall  bring  forth  new  fruit  every  month, 
because  the  waters  thereof  issue  out  of  the  sanctuary  : 
and  the  fruit  thereof  shall  be  for  meat,  and  the  leaf  there- 
of for  healing."  John  seems  to  see  the  main  street  of  the 
Holy  City  through  which  the  river  is  flowing.  On  both 
banks  of  the  river  he  sees  the  trees  of  life — a  mass  of  trees, 
the  fruit  of  which  serve  the  blessed  for  food.  The  Greek 
does  not  say  the  tree  of  life,  but  tree  of  life,  and  it  is  best 
to  regard  /r^^  as  collective.  DUESTERDIECK  correctly  re- 
marks :  "  The  expression  designates  the  entire  mass  of 
trees  in  general.  In  eternity,  the  continually  growing 
fruits  of  the  tree  of  life  serve  the  blessed  for  food."  Just 
as  it  is  implied  that  the  fruits  of  the  tree  of  life  are  for 
the  nourishment  of  the  inhabitants  of  the  new  Jerusalem 
in  general,  so  it  is  stated  that  the  leaves  of  the  tree  are 
especially  for  the  converted  Gentiles  who  are  among  the 
glorified  saints.  DUESTERDIECK  very  clearly  brings  out 
the  meaning  :  "  The  expression  for  the  healing  of  the 
nations  is  as  little  to  be  pressed,  in  the  sense  that  a  still 
present  sickness  of  the  heathen  were  presupposed,  as  it 
is  to  be  inferred  that  the  tears  which  God  will  wipe  away 
from  the  blessed  (21  : 4)  are  the  sign  of  pains  still  en- 
dured ;  but  as  the  tears  which  are  wept  because  of  earthly 
sorrow  are  wiped  away   in   eternal   life,   so  the  healing 


XXII.  3, 4-]  CHAPTER  XXII.  313 

leaves  of  the  tree  of  life  serve  for  the  healing  of  the  sick- 
ness from  which  the  heathen  have  suffered  in  their 
earthly  life,  but  shall  suffer  no  longer  in  the  new  Jeru- 
salem. If  they  were  previously  hungry  and  thirsty,  now 
they  are  also  to  be  satisfied  ;  if  they  were  previously  blind, 
miserable,  and  without  the  power  of  life,  now  they  are  to 
share  in  the  enjoyment  of  all  glory,  holiness,  and  blessed- 
ness." Sadler  :  "  According  to  all  analogy  of  God's 
dealings,  the  various  forms  of  life  have  to  be  sustained  by 
nourishment,  and  here  God  provides  the  water  of  life  as 
well  as  the  fruit  of  the  tree  of  life  to  sustain  the  eternal 
life  of  His  people."  Bearing  twelve  manner  of  fruits  or 
tzvelve  crops  of  fruit.  "  Signifying,"  notes  Ebrard,  "  the 
ever  new  enjoyments  of  the  Blessed."  The  idea  is  rather 
that  of  continuous  nourishment  than  of  variety  of  bless- 
ings. 

3.  And  there  shall  be  no  curse  any  more  ;  and  the  throne  of  God  and 
of  the  Lamb  shall  be  therein  :  and  his  servants  shall  do  him  service. 

Better  as  in  the  margin  of  R.  V.,  tJiere  shall  be  no  more 
anytliing  accursed,  for  everything  evil  has  been  judged, 
and  punishment  has  been  meted  out  (20  :  15).  Compare 
Zech.  14  :  11.  Nothing  evil  can  come  into  the  city,  for 
within  it  are  found  only  the  throne  of  God  and  of  the 
Lamb  and  the  glorified  saints,  the  servants  of  God,  who 
do  His  good  pleasure. 

4.  And  they  shall  see  his  face;  and  his  name  shall  be  on  their  fore- 
heads. 

For  they  shall  be  so  near  God,  in  His  glorious  Presence. 
Name  .  .  .  forelieads.  See  notes  on  3:12;  14  :  i. 
Blunt  :  "  Beyond  all  the  blessedness  which  belongs  to  the 
mystical  presence  of  God  Incarnate  in  the  Church  mil- 
itant, and  His  visible  presence  in  Paradise,  there  is  yet  fur- 
ther reserved  for  the  glorified  people  of  God  that  they 


3  t4  THE  REV  EL  A  TION  OF  ST.  JOHN.  [xxii.  5,  6. 

will  be  admitted  to  His  immediate  Presence  and  have  the 
Beatific  Vision  of  His  unveiled  glory.  Thus  will  the 
pilgrimage  of  the  saints  be  ended  in  a  restored  Paradise, 
where  the  voice  of  God  will  be  heard  as  it  was  heard  by 
our  first  parents  before  the  Fall,  and  where  there  will  be 
a  more  glorious  privilege  than  that  of  Paradise,  that  of 
*  seeing  God  as  He  is.'  " 

5.  And  there  shall  be  night  no  more  ;  and  they  need  no  light  of  lamp, 
neither  light  of  sun ;  for  the  Lord  God  shall  give  them  light :  and  they 
shall  reign  for  ever  and  ever  (Gr.  unto  the  ages  of  the  ages). 

Compare  notes  on  21  :  23,  25.     They  shall  reign.    In  a 

far  higher  sense  than  during  the  Millennium.  They  sit 
down  with  their  Lord  in  His  throne,  even  as  He  overcame, 
and  sat  down  with  His  Father  in  His  throne  (3  :  21). 
Sadler  :  "  Over  whom  shall  they  reign  ?  Perhaps  over 
countless  worlds  which  God  has  created,  and  will  create. 
Again,  let  us  remember  that  the  one  great  distinctive  em- 
ployment of  those  who  have  overcome  will  be  reigning. 
An  employment  which  will  exercise  throughout  eternity 
their  highest  and  best  faculties." 

With  this  verse  the  Apocalypse  proper  (4  :  1-22  :  5) 
comes  to  a  close. 

80.  An  Assurance  of  the  Truth  of  the  Apoca- 
lypse (xxii.  6,  7). 

6.  And  he  said  unto  me,  These  words  are  faithful  and  true  :  and  the 
Lord,  the  God  of  the  spirits  of  the  prophets,  sent  his  angel  to  shew  unto 
his  servants  the  things  which  must  shortly  come  to  pass. 

The  angel,  probably  the  one  mentioned  in  i  :  i,  now 
informs  John  that  he  can  rely  that  the  visions  he  has 
seen  will  surely  come  to  pass.  There  is  an  absolute  cer- 
tainty that  the  testimony  here  vouchsafed  about  the 
future  is  trustworthy  and  true.     See  also,  3  :  14  ;  19  :  11  ; 


XXII.  7]  CHAPTER  XXII.  3^5 

21:5.  The  angel  evidently  refers  to  the  whole  of  the 
Apocalypse.  The  same  God  who  worked  upon  the 
spirits  of  the  prophets,  who  spake  from  God,  being  moved 
by  the  Holy  Ghost  (2  Pet.  i  :  21),  also  sent  His  angel  to 
reveal  these  things  to  John.  See  notes  on  i  :  i.  It  is 
best  by  the  spirits  of  the  prophets  to  understand  the 
spirit  of  each  prophet,  which  God  inspires  and  guides  by 
His  divine  spirit. 

We  come  now  to  the  concluding  part  of  the  Apocalypse, 
and  the  practical  lessons  of  the  book  are  now  enforced. 
There  is  a  close  correspondence  between  this  Epilogue 
and  the  Introduction.  Bengel  seems  to  have  the  true 
idea  of  this  Epilogue  when  he  remarks:  ''There  is  a 
wonderful  disagreement  between  interpreters  respecting 
the  distribution  of  the  speeches  in  this  Epilogue.  But  if 
my  interpretation  pleases  any  one,  there  speaks— the  angel 
(22  :6),  Jesus  (7),  John,  respecting  his  own  action,  and  his 
correction  by  the  angel  (8,  9).  Again,  in  the  same  order, 
the  angel  (10,  11),  Jesus  (12-17),  John  (18,  19),  John  and 
Jesus,  and  again  John  (20,  21)." 

7.     And  behold,  I  come  quickly.     Blessed  is  he  that  keep  eth  the  word 
of  the  prophecy  of  this  book. 

Alford  thinks  the  speech  now  passes  into  the  words 
of  Christ  Himself  reported  by  the  angel.  At  least  we 
must  insist  that  the  first  part  of  the  verse  are  the  words 
of  Christ.  I  come  quickly.  So  also  in  22  :  12,  20.  See 
3:11.  The  prophecy  of  this  book.  Probably  spoken  by 
the  angel.  The  command  given  in  i  :  11,  19,  is  now  sup- 
posed to  have  been  carried  out.  See  also  notes  on  i  :  3. 
Williams:  "The  expression  I  come  quickly  intimates  the 
shortness  of  the  time,  in  the  sight  of  God,  between  the 
first  and  second  coming  of  our  Lord  ;  and  of  the  space  in 
which  all  these  things  occur." 


3i6  THE  REVELATION  OF  ST.  JOHN.         [xxii.  8,  9. 

81.  The  Testimony  of  John  Himself  (xxii.  8,  9). 

8.  And  I  John  am  he  that  heard  and  saw  these  things.  And  when  I 
heard  and  saw,  I  fell  down  to  worship  before  the  feet  of  the  angel  which 
shewed  me  these  things. 

John  now  bears  witness  to  the  reality  of  the  visions 
which  he  has  seen.  The  reference  is  to  all  the  events 
narrated  in   the    Apocalypse.     I  fell  down  to  worship. 

MiELlGAN  :  "  Once  before  (19  :  10)  he  had  done  the  same 
thing,  and  had  been  corrected  for  it.  We  need  not  won- 
der that  he  should  do  it  again.  Such  had  been  the  glory 
of  the  revelations  that  a  mistake  of  this  kind  might  easily 
be  made  more  than  once."  It  may  be  possible,  however, 
that  there  is  no  repetition  of  the  act  of  worship,  but  that 
now  at  the  close  of  the  whole  vision  John  refers  again  to 
the  event  recorded  in  19  :  10. 

9.  And  he  saith  unto  me,  See  thou  do  it  not :  I  am  a  fellow-servant  with 
thee  and  with  thy  brethren  the  prophets,  and  with  them  which  keep  the 
words  of  this  book:  worship  God. 

See  notes  on  19  :  10.  The  words  are  almost  the  same 
save  that  here  the  thought  is  added  that  the  angel  is  a 
fellow-servant  of  God,  just  as  believers  themselves  are. 
Blunt:  "The  words  of  the  angel  also  confirm  those  of 
St.  Paul  respecting  angels:  'Are  they  not  all  ministering 
spirits,  sent  forth  to  do  service  for  the  sake  of  them  that 
shall  inherit  salvation  ?'  (Heb.  i  :  14),  for  he  declares  him- 
self to  be  a  fellow-servant  of  the  Apostle,  of  his  brethren 
the  prophets,  and  of  all  the  faithful  who  shall  keep  the 
words  of  the  book."  SADLER  :  "  This  incident  is  very 
decisive  against  anything  approaching  to  saint  or  angel 
worship,  but  it  yields  a  still  deeper  lesson  suited  to  our 
times,  which  is  this,  that  the  best,  the  most  devout,  the 
holiest  of  men  maybe  betrayed  into  thus  falling."  FaUS- 
SET :    "Rapturous  emotion,  gratitude  and   adoration  at 


XXII.  lo,  II.]  CHAPTER  XXII.  317 

the  prospect  of  the  Church's  future  glory  transport  Him 
out  of  Himself,  so  as  all  but  to  fall  into  an  unjustifiable 
act." 

82.  The  Final  Message  of  the  Angel  (xxii.  lo,  ii). 

10.  And  he  saith  unto  me,  Seal  not  up  the  words  of  the  prophecy  of  this 
book  ;  for  the  time  is  at  hand. 

To  Daniel  the  directions  were  given  to  seal  up  the  book, 
even  to  the  time  of  the  end  (Dan.  12:4,  9),  because  the 
vision  belonged  to  niaiiy  days  to  come  (Dan.  8  :  26).  But 
here  the  words  are  not  to  be  sealed  up,  for  the  time  is  at 
/land  {i  :  3).  DUESTERDIECK  :  "  The  nearer  the  time  is, 
the  more  the  churches  need  warning  and  consolation 
with  respect  to  what  is  contained  in  this  revelation." 

11.  He  tliat  is  unrighteous,  let  him  do  unrighteousness  still :  and  he 
that  is  filthy,  let  him  be  made  filthy  still :  and  he  that  is  righteous,  let  him 
do  righteousness  still :  and  he  that  is  holy,  let  him  be  made  holy  still. 

Alford  brings  out  the  meaning  very  clearly  :  "  The 
saying  has  solemn  irony  in  it :  the  time  is  so  short,  that 
there  is  hardly  room  for  change — the  lesson  conveyed  in 
its  depth  is '  change  while  there  is  time.'  "  Compare  Matt. 
26  :  45,  "  Sleep  on  now,  and  take  your  rest  ;  behold, 
the  hour  is  at  hand  ; "  also  Ezek.  20  :  39,  "  Go  ye,  serve 
every  one  his  idols,  and  hereafter  also,  if  ye  will  not  heark- 
en unto  me."  Hengstenberg  :  "If  men  will  not 
sanctify  Him,  He  will  sanctify  Himself  upon  them.  If 
they  will  have  it  so,  let  it  be  so  ; — if  it  is  right  in  their 
view,  so  it  is  also  in  God's."  Fausset  :  "The  punish- 
ment of  sin  is  sin,  the  reward  of  holiness  is  holiness. 
Eternal  punishment  is  not  so  much  an  arbitrary  law  as  a 
result  necessarily  following  in  the  very  nature  of  things, 
as  the  fruit  results  from  the  bud.  No  worse  punishment 
can  God  lay  on  ungodly  men  than  to  give  them  up  to 
themselves."     The  exhortation  to  the  righteous  is  prob- 


3i8  THE  RE  VELA  TION  OF  ST.  JOHN.      [xxii.  12-15. 

ably  best  explained  in  the  way  that  Sadler  suggests : 
"  No  matter  how  short  the  time  is,  slacken  not  in  your 
efforts  to  preserve  righteousness  and  holiness.  The  Lord 
has  not  come  yet  ;  take  care  that  when  He  comes  you 
may  be  found  of  Him  as  He  would  have  you  to  be." 

83.  The  Testimony  of  Jesus  (xxii.  12-17). 

12.  Behold,  I  come  quickly;  and  my  reward  is  with  me,  to  render  to 
each  man  according  as  his  work  is. 

Addressed  to  believers,  for  their  encouragement.  Com- 
pare also  Isa.  40  :  10  ;  62  :  11.  We  shall  be  saved  by 
faith  alone,  but  rezvardcd according  to  our  works. 

13.  I  am  the  Alpha  and  the  Omega,  the  first  and  the  last,  the  beginning 
and  the  end. 

See  notes  on  i  :  8,  17  ;  21  :  6.  The  Lord  Jesus  plainly 
speaks  here.  The  three  clauses  used  before  in  the 
Apocalypse,  Christ  here  applies  to  Himself,  a  manifest 
proof  of  His  divinity. 

14.  Blessed  are  they  that  wash  their  robes,  that  they  may  have  the 
right  io  come  to  the  tree  of  life,  and  may  enter  in  by  the  gates  into  the 
city. 

Wash  their  robes.  See  notes  on  7  :  14.  Compare  also 
I  :  5.  All  those  whose  sins  are  forgiven,  and  whose  names 
are  written  in  the  book  of  life  (21  :  27)  have  a  right  to  eat 
of  the  tree  of  life  (22  :  2),  and  to  enter  into  the  city. 
Blunt  :  "  Cleansed  in  the  blood  of  Christ  they  enter 
into  the  Paradise  of  God,  and  there  eat  of  the  tree  of  life 
in  the  midst  of  it  and  live  for  ever  (2  :  7)." 

15.  Without  are  the  dogs,  and  the  sorcerers,  and  the  fornicators,  and 
the  murderers,  and  the  idolaters,  and  every  one  that  loveth  and  maketh  a 
lie. 

See  notes  on  21:8.  27.  Dogs.  Lnpure,  filthy  per- 
sons.    All  these  have  no  right  to  enter  the  city.     This 


XXII.  i6,  17.]  CHAPTER  XXTI. 


319 


verse  pronounces  a  sentence  of  eternal  exclusion  of  all 
such  from  the  City  of  God.  BOSSUET  (quoted  by  Lee)  : 
"  I  am  not  sure  if  any  portion  of  Scripture  can  be  found 
in  which  terrors  and  consolations  are  better  intermingled 
than  they  are  in  these  last  two  chapters.  There  is  every- 
thing to  attract  in  this  most  blessed  City;  all  in  it  is  rich 
and  glorious  ;  but  everything  also  is  fitted  to  inspire  one 
with  dread, — for  we  perceive  still  more  of  purity  than  of 
grandeur." 

16.  I  Jesus  have  sent  mine  angel  to  testify  unto  you  tiiese  things  for 
the  churches.  I  am  the  root  and  the  offspring  of  David,  the  bright,  the 
morning  star. 

Angel.    The  one  spoken  of  in  i  :  i.    For  the  churches. 

LUTHARDT :  "  A  book  for  the  congregation  ;  not  a  book 
merely  for  the  few  and  for  a  select  circle,  is  this  book  of 
prophecy.  And  Jesus  Himself  expressly  confirms  the 
fact  that  it  is  from  Him.  Who  will  dare  to  contradict 
Him?"  Root  ,  ,  .  of  David.  See  notes  on  9:5. 
Compare  Rom.  1:3,  "  Who  was  born  of  the  seed  of 
David  according  to  the  flesh."  The  morning  star.  See 
notes  on  2  :  28. 

17.  And  the  Spirit  and  the  bride  say,  Come.  And  he  that  heareth,  let 
him  say.  Come.     And  he  that  is  athirst,  let  him  come  :  he  that  will,  let  him 

^  take  the  water  of  life  freely. 

The  Holy  Spirit,  working  in  the  Prophets  and  in  the 
Church,  and  the  Bride,  the  Church  herself,  say,  Come, 
Lord  Jesus.  Let  each  individual  say.  Come.  MiLLlGAN 
maintains  that  the  latter  part  of  the  verse  must  be  taken 
in  the  same  sense  as  the  similar  words  in  21  :  6.  "The 
thirst  referred  to  is  not  the  first  thirst  after  salvation. 
It  is  the  constant  longing  of  one  who  has  already  been 
refreshed  for  deeper  and  fuller  draughts.  The  persons 
referred  to  are  already  believers,  within  the  city,  within 
the  reach  of  the  water  of  life."     It  is  best,  however,  to 


320  THE  REVELATION  OF  ST.  JOHN.      [xxii.  i8,  19. 

understand  this  passage,  as  if  Christ  here  for  the  last 
time  gives  the  invitation  to  the  weary  and  heavy  laden, 
and  the  thirsty,  to  come  unto  Him  and  partake  of  the 
water  of  life  freely.  "  It  is  the  last,  full  evangelic  tone 
in  the  New  Testament,"  comments  Lange.  In  this 
verse  there  seems  to  be  a  double  meaning  to  the  word 
Come.  In  the  first  half,  it  is,  Come,  Lord  Jesus ;  in  the 
last  half,  Come  to  Me,  the  Water  of  Life,  On  the  latter 
Bengel  remarks  :  "  By  thirst,  which  in  itself  is  no  act 
of  the  will,  each  one  is  moved  to  long,  to  pray,  to  cry,  to 
take.  O  gracious  invitation !  Take  and  be  filled — 
acknowledge  it  as  a  mere  gift  of  grace,  and  take   freely." 

84.  Conclusion  (xxii.  18-21). 

18.  I  testify  unto  every  man  that  lieareth  the  words  of  the  prophecy  of 
this  book,  If  any  man  shall  add  unto  them,  God  shall  add  unto  him  the 
plagues  which  are  written  in  this  book. 

We  have  here  the  final  solemn  warning  of  the  Apostle. 
This  is  addressed  to  every  one  who  becomes  acquainted 
with  the  contents  of  the  Apocalypse.  Compare  notes 
on  I  :  3.  Wordsworth  :  "  Here  is  a  prophetic  protest 
against  the  spurious  Revelations  forged  by  false  teachers 
in  the  name  of  Apostles.  Here,  also,  is  a  prophetic  pro- 
test against  all  additions  to  the  words  of  Holy  Scripture  ; 
whether  those  additions  be  made  by  unwritten  traditions, 
or  by  Apocryphal  books,  as  of  equal  authority  with  Holy 
Scripture."  Bengel  :  "  To  change,  is  at  once  to  add 
and  to  take  away.  An  unskilful  expounder,  who  is  blind 
and  rash,  offends,  and  especially  if  he  deems  himself  to 
be  endowed  Avith  a  singular  prophetical  gift  and 
faculty." 

19.  And  if  any  man  shall  take  away  from  the  words  of  the  book  of  this 
prophecy,  God  shall  take  away  his  part  from  the  tree  of  life,  and  out  of  the 
holy  city,  which  are  written  iu  this  book, 


XXII.  20, 21.]  CHAPTER  XXII.  321 

Compare  Deut.  4:2;  12  :  32.  We  may  refer  also  to 
a  similar  denunciation  of  St.  Paul  (Gal.  i  :  8,  9).  Lu- 
THARDT  :  "  As  Paul,  Gal.  i  :  8,  9,  invokes  the  curse  on  the 
man  who  corrupts  the  doctrine  of  faith,  so  John  invokes 
the  curse  here  on  the  man  who  corrupts  the  doctrine  of 
hope ;  for  the  subject-matter  here  is  the  true  consolation 
and  light  of  the  Church  in  the  heaviest  tribulation,  and 
also  the  Word  which  has  power  to  preserve  the  faithful 
so  that  they  may  not  fall  in  the  great  Temptation,  and 
perish."  Alford  :  "  This  is  at  least  an  awful  warning 
both  to  those  who  despise  and  neglect  this  book,  and  to 
those  who  add  to  it  by  irrelevant  and  trifling  interpreta- 
tions." 

20.  He  which  testifieth  these  things  saith,  Yea  :  I  come  quickly.  Amen  : 
come,  Lord  Jesus. 

It  seems  as  if  Christ  Himself  was  the  speaker  of  the 
first  part  of  the  verse.  The  last  part  is  the  reply  of  the 
Apostle.  We  have  here  the  last  recorded  words  of  the 
Lord  Jesus. 

21.  The  grace  of  the  Lord  Jesus  be  with  the  saints.     Amen. 

With  the  benediction  of  grace  the  Apocalypse  opens, 
and  with  the  same  benediction  it  closes.  Compare  i  :  4. 
To  this,  his  last  prayer  and  blessing,  may  be  added  St. 
John's  own  words:  "And  now,  my  little  children,  abide 
in  Him  ;  that,  if  He  shall  be  manifested,  we  may  have 
boldness,  and  not  be  ashamed  before  Him  at  His  com- 
ing" (i  John  2  :  28). 

UNTO  HIM  THAT  SITTETH  ON  THE  THRONE, 
AND  UNTO  THE  LAMB,  BE  THE  BLESSING, 
AND  THE  HONOR,  AND  THE  GLORY,  AND 
THE  DOMINION,  FOR  EVER  AND  EVER, 
AMEN. 
21 


Excursus  I. 

TJie  Kingdom  of  God. — The  expressions  "  the  kingdom 
of  God,"  "the  kingdom  of  heaven"  (used  only  by  Mat- 
thew), "  the  kingdom,"  "the  kingdom  of  Christ"  (Eph. 
5  :  5),  are  evidently  synonymous.  But  these  different 
phrases  have  been  used  in  various  senses,  and  often  by 
the  same  writer.  Sometimes  the  kingdom  of  God  is 
spoken  of  as  existing  now,  in  the  heart  of  the  believer,  or 
in  the  Church  (visible  or  invisible),  having  been  estab- 
lished by  Christ  at  His  First  Advent,  and  again  it  is  re- 
ferred to  as  something  to  be  established  at  Christ's  Second 
Advent.  All  are  agreed  that  Scripture  teaches  that  the 
fulness  and  consummation  of  this  kingdom  still  lies  in  the 
future,  but  here  two  different  views  must  be  sharply  dis- 
tinguished,— (i)  that  which  maintains  that  by  the  kingdom 
is  meant  the  future  kingdom  of  glory  in  a  new  heaven  and 
earth,  and  (2)  that  which  maintains  that  by  the  kingdom 
is  meant  an  earthly  kingdom,  like  that  of  David,  to  be 
established  here  on  earth  by  the  glorious  Second  Advent 
of  Christ,  to  continue  during  the  millennial  era.  The 
Futurist  interpreters  of  the  Apocalypse,  as  a  class  and 
almost  unanimously,  maintain  that  not  only  is  the  king- 
dom prophesied  by  DanieP  future,  but  that  this  prophecy 

^  Dan.  2  :  44,  "  And  in  the  days  of  those  kings  shall  the  God  of  heaven 
set  up  a  kingdom,  which  shall  never  be  destroyed,  nor  shall  the  sovereignty 
thereof  be  left  to  another  people  ;  but  it  shall  break  in  pieces  and  consume 
all  these  kingdoms  and  it  shall  stand  forever;  "  7  :  13,  14,  18,  "  And  behold 
there  came  with  the  clouds  of  heaven  one  like  unto  a  son  of  man,  and  he 
came  even  to  the  ancient  of  days,  and  they  brought  him  near  before  him. 
322 


EXCURSUS  I.  323 

cannot  mean  simply  a  spiritual  reign  in  the  hearts  of 
Christians,  but  that  the  true  and  proper  signification  is 
that  the  Lord  Jesus  Christ  will  yet  have  a  kingdom  on  this 
earth,  with  universal  dominion. 

I.  They  maintain  that  our  Lord  and  His  Apostles  at 
every  stage  of  the  N.  T.  referred  to  the  establishment  of 
this  kingdom  as  still  future,  {a)  Indefinitely  as  being  at 
hand,  but  not  yet  established.  The  principal  passages 
quoted  are  Matt.  4  :  17;  (Mark  i  :  14);  Matt.  6  :  10  ; 
(Luke  II  :  2) ;  Luke  10:9;  (Matt.  10:7);  Luke  19  :  11; 
22  :  18,  29,  30;  (Matt.  26  :  29;  Mark  14  :  25) ;  Acts  i  :  3, 
6,  7  ;  James  2  :  5.1  {b)  By  representing  that  this  king- 
dom should  be  established  at  the  time  of  Christ's  Second 
Coming.  The  principal  passages  quoted  are  Matt.  16  : 
28 ;    (Matt.  8  :   38 ;  9  :    i  ;  Luke  9  :  27) ;  Luke  21  :   31  ; 

And  there  was  given  him  dominion,  and  glory,  and  a  kingdom,  that  all  the 
peoples,  nations,  and  languages  should  serve  him  :  his  dominion  is  an  ever- 
lasting dominion,  which  shall  not  pass  away,  and  his  kingdom  that  which 
shall  not  be  destroyed.  ...  The  saints  of  the  Most  High  shall  receive  the 
kingdom,  and  possess  the  kingdom  for  ever,  even  for  ever  and  ever." 

1  Matt.  4:  17,  "Repent  ye;  for   the    kingdom    of  heaven  is   at   hand." 

Matt.  6  :  10,  "  Pray  ye :  .  .  .  Thy  kingdom  come." 

Luke  10 :  9,  "  Say  unto  them,  The  kingdom  of  God  is  come  nigh  unto 

you." 

Luke  19:  II,  "He  spake  a  parable  (Of  the  Poiuids),  hec^wsQ  they  sup- 
posed that  the  l<ingdom  of  God  was  immediately  to  appear." 

Luke  22  :  18,  "I  say  unto  you,  I  will  not  drink  from  henceforth  of  the 
fruit  of  the  vine,  until  the  kingdom  of  God  shall  come ;  Luke  22  :  29,  30,  "  I 
appoint  unto  you  a  kingdom,  even  as  my  Father  appointed  unto  me,  that 
ye  may  eat  and  drink  at  my  table  in  my  kingdom ;  and  ye  shall  sit  on 
thrones,  judging  the  twelve  tribes  of  Israel." 

Acts  1 :  3,  6,  7,  "  Appearing  unto  them  ...  and  speaking  the  things 
concerning  the  kingdom  of  God  ....  They  therefore  asked  him,  saying, 
Lord,  dost  thou  at  this  time  restore  the  kingdom  to  Israel  ?  And  he  said 
unto  them,  It  is  not  for  you  to  know  times  or  seasons,  which  the  Father 
hath  set  within  his  own  authority." 

James  2:5,"  Heirs  of  the  kingdom  which  he  promised  to  them  that  love 
him." 


32  4  THE  RE  VELA  TION  OF  S  T.  JOHN. 

especially  our  Lord's  last  discourse  (Matt,  xxiv.,  xxv.  *, 
Mark  xiii.  ;  Luke  xxi.),  in  which  they  claim  that  He  had 
the  prophecies  of  Daniel  (7  :  9-27;  9  :  27 ;  12  :  1-13)  in 
view  throughout.^ 

2.  They  maintain  that  Christ  brought  the  kingdom, 
but  His  being  rejected  by  the  Jews  altered  the  character 
of  the  kingdom  for  the  time  being,  and  postponed  the 
establishment  of  it  in  power  and  glory.  The  kingdom  is 
now  in  a  sort  of  interregnum.  The  King  came  and  was 
rejected.  He  has  now,  like  the  nobleman  of  the  Parable 
of  the  Pounds,  gone  forth  "  to  receive  for  himself  a  king- 
dom, and  to  return  "  (Luke  19  :  12).  When  He  will  come 
the  second  time  he  will  execute  judgment  upon  His  ene- 
mies and  establish  His  Kingdom,  for  "  the  kingdom  of  the 
world  shall  become  the  Kingdom  of  our  Lord,  and  of 
His  Christ ;  and  He  shall  reign  for  ever  and  ever  "  (Rev. 
II  :  15).  The  principal  passages  quoted  (in  connection 
with  those  already  given  under  the  preceding  head)  are 
Luke  19  :  41-44  (the  weeping  over  Jerusalem)  and  the 
subsequent  addresses  in  the  temple  as  recorded  in  Matt. 
21  :  23 — 23  :  39,  especially  Matt.  21  :  42,  43  ;   23  :  37-39.^ 

Dr.    Craven,    whose   valuable   and    scholarly    note   in 

^  Matt.  16  :  28,  "  Verily  I  say  unto  you,  there  be  some  of  them  that  stand 
here,  which  shall  in  no  wise  taste  of  death,  till  they  see  the  Son  of  man 
coming  in  his  kingdom." 

Luke  21  :  31,  "  Even  so  ye  also,  when  ye  see  these  things  coming  to  pass, 
know  ye  that  the  kingdom  of  God  is  nigh." 

2  Matt.  21  :  43,  "  Therefore  say  I  unto  you,  The  kingdom  of  God  shall  be 
taken  away  from  you,  and  shall  be  given  to  a  nation  bringing  forth  the 
fruits  thereof." 

Matt.  23  :  37-39,  "  O  Jerusalem,  Jerusalem,  which  killeth  the  prophets, 
and  stoneth  them  that  are  sent  unto  her!  how  of  ten  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  would  not.  Behold,  your  house  is  left  unto  you  desolate. 
For  I  say  unto  you,  Ye  shall  not  see  me  henceforth,  till  ye  shall  say, 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord.' ' 


EXCURSUS  I.  325 

Lange's  Coniniciitary  on  Revelation  (pp.  93-100)  we  have 
been  closely  following,  maintains  that  if  we  interpret  the 
prophetic  passages  referring  to  the  kingdom,  as  any  other 
Scripture  passages,  especially  as  the  N.  T.  interprets  all 
prophecies  in  the  O,  T.  bearing  on  the  First  Advent  of 
Christ,  we  will  find  that  the  following  characters  of  the 
future  kingdom  of  our  Lord  are  emphasized  : 

(i)  It  was  a  government  to  be  established  in  a  glorious 
visible  advent  of  "the  Son  of  man  "  (Dan.  7  :  13,  14). 
The  only  passage  which  really  seems  opposed  to  this  is 
Luke  17  :  20,  21  ;  but  this  Dr.  Craven  maintains  can  be 
satisfactorily  explained. 

(2)  This  kingdom  shall  be  established  in  "  the  time  of 
the  end"  (Dan.  9  :  27 ;  12  :  4,  13).  This  was  directly 
taught  by  Christ  and  in  manifest  reference  to  the  proph- 
ecy of  Daniel  (Matt.  24  :  3,  6,  13  ;  Mark  13  :  7;  Luke 
21  :9,  31). 

(3)  It  shall  be  established  after  a  period  of  great  tribu- 
lation (Dan.  12  :  I  ;  7  :  25-27).^  This  is  strictly  con- 
firmed in  the  N.  T.  (Matt.  24:  21,  29;  Mark  13  :  19, 
20;  etc.).2 

(4)  The  members  of  this  kingdom  are  to  be  governors 

1  Uan.  12  :  I,  "And  there  shall  be  a  time  of  trouble,  such  as  never  was 
since  there  was  a  nation  even  to  that  same  time:  and  at  that  time  thy 
people  shall  be  delivered,  every  one  that  shall  be  found  written  in  the 
book." 

Dan.  7:  25-27,  "And  he  shall  speak  words  against  the  Most  High,  and 
shall  wear  out  the  saints  of  the  Most  High.  .  .  .  And  the  kingdom  and  the 
dominion,  and  the  greatness  of  the  kingdoms  under  the  whole  heaven, 
shall  be  given  to  the  people  of  the  saints  of  the  Most  High." 

2 Matt.  24:  21,  "There  shall  be  great  tribulation,  such  as  hath  not  been 
from  the  beginning  of  the  world  until  now,  no,  nor  ever  shall  be." 

Matt.  24  :  29,  "  But  immediately,  after  the  tribulation  of  those  days,  .  .  . 
then  shall  appear  the  sign  of  the  Son  of  man  in  heaven." 

Mark  13  :  20,  "And  except  the  Lord  had  shortened  the  days,  no  flesh 
would  have  been  saved ;  but  for  the  elect's  sake,  whom  he  chose,  he 
shortened  the  days." 


326  THE  REVELATION  OF  ST.  JOHN. 

(the  subject  nations  were  under,  not  members  of  the 
kingdom),  Dan.  7:18,  22,  27.1  Dr.  Craven  maintains 
that  this  doctrine  was  never  controverted  by  our  Lord, 
but  He  always  took  its  truth  for  granted.  Witness 
Matt.  19  :  28  ;  24  :  47  ;  25  :  21,  23  ;  Luke  12  :  44  ;  19  : 
17,  19  ;  Luke  22  :  29,  30.^  See  also  i  Cor.  6  :  2,  3  ;  Rev. 
3  :  21  ;  5  :  10  ;  20  :  6  ;  22  :  5.3 

(5)  This  kingdom  or  government  shall  be  over  all  the 
earth  (Dan.  7  :  14,  27  ;  etc.).*  No  one  afifirms  that  this 
characteristic  was  ever  denied  by  our  Lord. 

(6)  This  kingdom  is  described  in  the  prophets  as  a 
political  one,  in  the  proper  sense  of  the  term,  indicat- 
ing an  external  government  over  persons  and  things.  It 
is  also  universally  admitted  that  the  Jews  were  expecting 
such  a  kingdom  of  the  Messiah,  an  expectation  which 
was  shared  by  the  Apostles.  Throughout  His  whole 
ministry  he  never  corrected  them  if  they  were  in  error, 
and  often  used  language  which  must  have  confirmed  them 

^Dan.  7:  18,  "  But  the  saints  of  the  Most  High  shall  receive  the  king- 
dom, and  possess  the  kingdom  for  ever,  even  for  ever  and  ever." 

Dan.  7  :  22,  "  And  the  time  came  that  the  saints  possessed  the  king- 
dom." 

2  Matt.  19  :  28,  "  Verily  I  say  unto  you,  that  ye  which  have  followed  me, 
in  the  regeneration  when  the  Son  of  Man  shall  sit  on  the  throne  of  his 
glory,  ye  also  shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes  of 
Israel." 

3  I  Cor.  6 :  2,  3,  "  Know  ye  not  that  the  saints  shall  judge  the  world  ?  .  .  . 
Know  ye  not  that  we  shall  judge  angels.'"' 

Rev.  5 :  10,  •'  Thou  madest  them  to  be  unto  our  God  a  kingdom  and 
priests ;  and  they  reign  upon  the  earth." 

Rev.  20:  6,  "They  shall  be  priests  of  God  and  of  Christ,  and  shall  reign 
with  him  a  thousand  years." 

Rev.  22  :  5,  "  And  they  shall  reign  for  ever  and  ever." 

*  Dan.  7  :  14,  "  That  all  the  peoples,  nations,  and  languages  should  serve 
him." 

Dan.  7  :  27,  "  And  the  greatness  of  the  kingdoms  under  the  whole 
heaven,  shall  be  given  to  the  people  of  the  saints  of  the  Most  High." 


EXCURSUS  I.  327 

in  their  belief  on  this  point  (Luke  22  :  29,  30  ;  Acts  i  : 

3-7)-^ 

(7)  The  members  of  this  kingdom  shall  be  the  risen 
and  changed  Saints  of  a  former  dispensation.  Dr.  Craven 
refers  to  the  passages  already  quoted,  Dan.  7:18,  22, 
27  ;  12  :  4,  13  ;  especially  Luke  13  :  28  ;  i  Cor.  15  :  50-52, 
compared  with  I  Thess.  4  :  14-17.  Only  glorified  saints 
will  inherit  the  kingdom. 

(8)  This  kingdom  shall  be  a  government  in  which  right- 
eousness (spiritual  and  external)  shall  prevail.  Lito  this 
kingdom  nothing  impure  shall  enter. 

According  to  this  presentation  of  the  nature  of  the 
kingdom,  the  Futurists  draw  a  distinction  between  the 
Church  and  the  kingdom.  They  maintain  that  the 
Church  militant  which  really  began  its  true  existence  on 
the  Day  of  Pentecost  will  be  caught  up  to  meet  Christ 
in  the  air  (the  Rapture  of  i  Thess.  4  :  15-17)  before  the 
great  Tribulation,  that  the  kingdom  begins  only  with 
the  Revelation  of  Jesus  Christ,  at  the  close  of  the  Tribu- 
lation (2  Thess.  I  :  7-10).  Li  Peter's  Theorcatic  Kingdom 
(3  vols.  New  York,  1884)  will  be  found  a  verbose  exposi- 
tion of  this  whole  subject,  with  allied  topics,  gathered 
from  all  kinds  of  sources.  If  the  substance  of  these 
2,100  pages  were  succinctly  presented  in  a  readable  volume 
of  about  450  pages,  there  would  be  considerable  merit 
in  the  work. 

1  Acts  I  :  6,  7,  "  They  asked  him,  saying,  Lord,  dost  thou  at  this  time 
restore  the  kingdom  to  Israel  ?  And  he  said  unto  them,  It  is  not  for  you 
to  know  times  or  seasons,  which  the  Father  hath  set  within  his  own 
authority." 


Excursus  II. 

The  N.  T.  TcacJiing  concerning  Hades} — Of  the  many 
treatises  written  on  this  topic  we  know  of  none  that  de- 
velops the  biblical  teaching  more  clearly  than  the  presen- 
tation made  by  Dr.  Craven  in  his  long  Excursus  on  Hades 
in  Lange's  Commentary  on  Revelation  (pp.  364-377).  Our 
aim  in  this  note  will  be  to  give  the  substance  of  his  dis- 
cussion, and  on  the  basis  of  his  article  to  present  what 
we  deem  the  N.  T.  teaching. 

I.  The  Difficulties  in  the  Way.  There  are  three  reasons 
why  such  diverse  views  have  been  held,  (i)  The  impres- 
sion has  been  that  little  has  been  revealed  in  Scripture 
on  this  point.  But  more  is  revealed  than  is  generally 
supposed.  (2)  The  whole  matter  has  been  obscured  by 
a  mistranslation  in  the  Authorised  Version.  The  words 
Sheol  in  the  O.  T.,  and  its  Greek  equivalent  Hades  in  the 
N.  T.,  have  a  fixed  and  definite  meaning  indicating  tJie 
place  of  departed  spirits,  distinct  from  both  Heaven  and 
Hell  {Gehenna),  yet  in  the  A.  V.  the  word  Sheol  (which 
occurs  sixty-five  times  in  the  O.  T.)  is  translated  thirty-one 
times  hy  grave,  thirty-one  times  by  Hell,  and  three  times 
by  ///  /  and  Hades  (which  occurs  eleven  times  in  the  N.  T.) 
is  translated  once  by  grave  and  ten  times  by  Hell.  In 
but  a  few  instances  has  the  true  biblical  idea  been  clearly 
and  distinctly  presented  by  the  A.  V.,  although  the  at- 
tempt has  been  made  to  remedy  this  in  the  Revised  Ver- 

1  See  also   Weidner's  Biblical  Theology  of  the  New   Testame7tt.     Vol.  I. 
pp.  94-101,  184-195 ;  vol.  II.  pp.  37-40,  265,  283. 
328 


EXCURSUS  II.  329 

sion.  (3)  It  has  been  the  general  impression  that  the 
Bible  teaches  that  the  dwelling-place  of  the  souls  of  the 
righteous  dead  has  been  the  same  since  the  Resurrection 
and  Ascension  of  Christ  that  it  was  before  that  event. 
This  has  led  to  two  serious  errors:  first,  of  those  who 
affirm  the  existence  of  an  intermediate  place,  located  in 
Hades,  into  which  the  souls  of  those  who  noiv  die  in  the 
Lord  are  carried  ;  and  secondly,  of  those  who  deny  that 
there  is  now  a  Hades,  or  ever  has  been,  into  which  the 
souls  of  the  wicked  at  death  must  enter. 

2.  Hades  is  not  the  Grave,  (a)  Old  Testament  Teach- 
ing. Dr.  Craven,  in  his  scholarly  examination  of  all  the 
passages  in  which  SJieol  occurs  in  the  O.  T.,  most  con- 
clusively shows  that  the  term  Sheol  was  not  used  by  the 
O.  T.  writers  to  designate  the  literal  grave,  (i)  The 
word  Sheol  is  never  construed  as  qebJier  (grave),  the  place 
of  the  burial  of  the  body.  (2)  It  is  spoken  of  with  ex- 
pressions of  comparisons  utterly  inconsistent  with  the 
idea  of  the  literal  grave  (Deut.  32  :  22 ;  Ps.  86  :  13  ;  Prov. 
9:  18;  Ezek.  32  :  21).  (3)  In  two  instances  Sheol  is 
clearly  distinguished  from  the  grave  (Gen.  37  :  33,  35  ; 
Isa.  14  :  15,  19).  (4)  It  is  used  in  antithesis  with  Heaven 
under  circumstances  which  show  that  the  literal  grave 
cannot  be  intended  (Job..  11:8;  Ps.  139  :  8  ;  Amos  9  :  2). 
(5)  Sheol  is  used  as  synonymous  with  two  other  terms 
{pit  and  nether  parts  of  the  earth)  which  cannot  be  re- 
garded as  indicating  the  literal  grave.  The  word  bor  (pit) 
occurs  fifteen  times,  and  that  it  is  synonymous  with 
Sheol,  or  indicates  a  compartment  thereof,  is  abundantly 
evident.  (See  especially  Ps.  30  :  3  ;  Prov.  i  :  12  ;  Isa. 
14  :  15  ;  Ezek.  31  :  14-18.)  The  Hebrew  for  nether  parts 
of  the  earth  in  Ezek.  31  :  14,  16,  18  ;  32  :  18,  24;  26  :  20, 
is  manifestly  synonymous  with  Sheol.  So  likewise  Ps. 
63  :  9 ;  Isa.  44  :  23.    (6)  Those  in  Sheol  are  spoken  of  as 


330  THE  REVEL  A  TION  OF  ST.  JOHN. 

being  in  a  state  of  conscious  existence,  which  never  oc- 
curs in  the  case  of  those  in  tJie  grave  (Isa.  14  iq-i/; 
Ezek.  32  :  21-25  ;  2  Sam.  22  :  6;   Ps,  18  :  5  ;   116  :  3). 

{b)  New  Testament  Teaching.  Still  clearer  is  the 
teaching  of  the  N.  T.  on  this  point,  for  there  is  not  a 
single  instance  in  which  the  word  Hades  means  tJie  grave. 
In  the  Revised  Version  Hades  occurs  ten  times,  textual 
authority  being  in  favor  of  the  reading  death  in  i  Cor. 
15  :  55  instead  of  Hades.  That  the  word  will  not  bear 
the  translation  ^rrt;^'^  is  evident  from  the  mere  reading  of 
these  passages  : 

Matt.  II :  23,  "And  thou,  Capernaum,  shalt  thou  be  exalted  unto  heaven? 
thou  shalt  go  down  unto  Hades." 

Matt.  16:  18,  "Thou  art  Peter,  and  upon  this  rock  I  will  build  my 
church  ;  and  the  gates  of  Hades  shall  not  prevail  against  it." 

Luke  I  :  15,  "And  thou,  Capernaum,  .  .  .  thou  shalt  be  brought  down 
unto  Hades." 

Luke  16:  23,  "And  the  rich  man  .  .  .  was  buried.  And  in  Hades  he 
lifted  up  his  eyes,  being  in  torments." 

Acts  2 :  27,  "  Because  thou  wilt  not  leave  my  soul  in  Hades,  neither  wilt 
thou  give  thy  Holy  One  to  see  corruption." 

.  .  .  2:  31,  David  "foreseeing  spake  of  the  resurrection  of  the  Christ, 
that  neither  was  he  left  in  Hades,  nor  did  his  flesh  see  corruption."  That  is, 
the  body  of  Christ  did  not  see  corruption  although  it  was  placed  in  a 
sepulchre,  and  His  soul  was  not  left  in  Hades, — implying  that  His  soul  had 
gone  down  to  Hades  at  His  death. 

Rev.  I:  18,  "I  am  alive  for  evermore,  and  I  have  the  keys  of  death  and 
of  Hades." 

Rev.  6:  8,  "And  I  saw,  and  behold,  a  pale  horse:  and  he  that  sat  upon 
him,  his  name  was  Death;  and  Hades  followed  with  him." 

Rev.  20 :  13,  "And  death  and  Hades  gave  up  the  dead  which  were  in 
them." 

Rev.  20  :  14,  "  And  death  and  Hades  were  cast  into  the  lake  of  fire." 

Hades,  therefore,  neither  in  the  O.  T.  nor  in  the  New 
ever  has  the  meaning  of  the  literal  grave. 

3.  Hades  is  not  Hell  (Gehenna)  regarded  as  the  Place 
of  Final  Pwiishment. — In  the  Parable  of  the  Rich  Man 
and  Lazarus  (Luke  16  :  19-31),  we  have  the  clearest  rev- 


EXCURSUS  II.  331 

elation  in  the  N.  T.  of  the  state  of  the  dead  before 
Christ's  death  and  resurrection.  This  parable,  taken  in 
connection  with  Luke  23  :  43  and  Acts  2  :  24-32,  implies 
that  the  generic  Hades  was  a  world  into  which  the  souls 
of  all  the  dead  entered  before  Christ's  resurrection,  hav- 
ing two  compartments — one  of  joy  and  comfort  (Paradise, 
Luke  23  :  43),  and  the  other  of  misery  (specific  Hades, 
Luke  16  :  23),  separated  by  an  impassable  gulf  (Luke 
16  :  26).  The  specific  Hades,  as  the  place  of  misery,  re- 
ceived all  the  souls  of  the  wicked,  and  Paradise,  as  the 
place  of  joy,  received  all  the  souls  of  the  pious ;  and 
these  two  parts  were  embraced  in  that  one  place,  generally 
known  in  the  O.  T.  as  SJicol,  and  in  the  N.  T.  as  Hades. 
Into  this  Sheol  or  Hades,  antecedent  to  the  resurrection 
of  Jesus,  descended  all  the  righteous  dead,  but  into  that 
part  of  Hades  which  Christ  calls  Paradise  (Luke  23  :  43). 
Thither  descended  the  patriarch  Jacob  (Gen.  37  :  35),  the 
pious  Job  (Job  17  :  13),  the  inspired  David  (Ps.  16  :  10), 
the  righteous  Hezekiah  (Isa.  38  :  18),  and  our  Lord  and 
Saviour  Himself  (Luke  23  :  43  ;  Acts  2:31). 

But  this  Hades  is  not  Hell  or  Gehenna,  the  place  of 
final  punishment.  The  word  Gehenna  properly  translated 
Hell,  occurs  tivelve  times  in  the  N,  T.,  and  is  always  used 
by  Christ  to  describe  the  place  or  condition  where  the 
wicked,  with  body  and  soul  re-united,  after  the  judgment, 
shall  suffer  everlasting  punishment.  Christ  speaks  of  a 
Gehenna  or  hell  as  "  the  unquenchable  fire  "  (Mark  9  :  43, 
45,  47),  "  where  their  worm  dieth  not,  and  the  fire  is  not 
quenched  "  (Mark  9  :  48),  and  Gehenna,  is  represented  as 
the  place  of  the  destruction  of  the  body  (Matt.  5  :  29, 
30) ;  as  a  place  of  destruction  to  both  soul  and  body 
(Matt.  10  :  28) ;  as  the  place  of  wickedness  for  the  chil- 
dren of  hell  (Matt.  23  :  15);  as  the  place  of  damnation 
(Matt.  23  :  33) ;  and  God  is  represented  as  that  Supreme 


332  THE  RE  VELA  TION  OF  ST.  JOHN. 

Being  who  has  power  to  cast  into  Gehenna,  and  who  will 
assign  to  it  the  wicked  (Matt.  lo  :  28 ;  18  :  9;  Luke  12  : 
5  ;  Matt.  23  :  33). 

All  admit  that  the  ungodly  are  at  present  in  Hades, 
but  they  are  not  yet  in  their  place  of  final  and  everlast- 
ing punishment — they  are  not  yet  in  Gehoina  or  Hell. 
Not  until  after  the  final  judgment  shall  the  wicked  enter 
therein. 

4.  Hades  does  7iot  include  Heaven  as  the  blessed  abode  of 
the  righteous.  We  must  sharply  distinguish  between 
Hades  as  existing  before  the  resurrection  of  Christ,  in 
two  parts  (Paradise  as  the  abode  of  the  pious,  and  spe- 
cific Hades  as  the  home  of  the  ungodly),  and  Hades  as  it 
now  exists  after  Christ's  Resurrection  and  Ascension,  as 
the  present  abode  of  the  disembodied  spirits  of  the 
wicked.  Before  Christ's  resurrection  all  the  souls  of  the 
pious  descended  to  Hades,  but  into  that  part  of  Hades 
known  as  Paradise. 

(i)  It  is  unquestionable  that  the  idea  of  the  SJieol  or 
Hades  0/  the  good  presented  in  the  O.  T.  is  that  of  a  sub- 
terranean  place,  distinct  from  Heaven.  Of  Elijah  (im- 
plied also  in  Enoch's  case)  alone  of  all  the  O.  T.  saints  is 
it  said  that  he  ascended,  and  of  him  alone  it  is  said  that 
he  went  into  Heaven. 

(2)  That  the  Sheol  or  Hades  of  the  good  was  not  Heav- 
en is  evident  from  the  fact  that  it  was  always  spoken  of 
as  a  place  of  imperfect  happiness — a  place  to  be  delivered 
from.  The  inspired  Psalmist  exclaims,  "  But  God  will 
redeem  my  soul  from  the  power  of  Sheol  "  (Ps.  49  :  15), 
as  of  deliverance  from  a  prison,  and  David,  who  had 
bright  visions  of  a  future  glory,  wrote  not  only  propheti- 
cally concerning  the  Messiah  (Acts  2  :  31),  but  also  con- 
cerning himself,  "  For  thou  wilt  not  leave  my  soul  to 
Sheol"  (Ps.  16:  10).     So  also  Paul,  speaking  of  the  ecu- 


EXCURSUS  II.  333 

dition  of  the  O.  T.  worthies,  makes  reference  to  the  in- 
completeness of  their  blessedness  antecedent  to  Christ's 
death  and  resurrection  (Heb.  ii  :  39,  40). 

(3)  That  the  Hades  of  the  righteous  was  not  Heaven  is 
proved  by  the  fact  of  their  deliverance  therefrom  at  the 
time  of  the  Resurrection  and  Ascension  of  our  Lord. 
In  connection  with  Christ's  descent  into  Hades  as  the 
risen  and  glorified  God-Man  (immediately  after  His  revi- 
vification and  before  His  visible  manifestation  to  His 
disciples  in  His  resurrection  body)  and  as  the  result  of 
His  descent,  great  changes  took  place  in  the  kingdom  of 
Hades.  (See  my  notes  on  i  Pet.  3  :  19  and  4  :  6  in 
LiitJicran  Cominentary})  Then  took  place  that  wondrous 
scene  to  which  Paul  refers,  when  Christ  "  put  off  from 
himself  the  principalities  and  the  powers,  and  made  a 
show  of  them  openly,  triumphing  over  them  in  it  "  (Col. 
2  :  15),  and  it  was  in  connection  with  His  ascension  into 
heaven  that  another  great  triumphal  act  of  the  risen 
Christ  took  place,  when  that  part  of  Hades,  which  had 
been  known  as  Paradise  before  Christ's  descent  as  the 
risen  God-Man,  yielded  up  its  captives,  for  Paul  also  dis- 
tinctly states,  that  "when  Christ  ascended  on  high,  he  led 
captivity  captive,  and  gave  gifts  unto  men  "  (Eph.  4  :  8). 
Christ  opened  the  prison-house  of  Hades  for  the  right- 
eous of  the  O.  T.,  and  the  gifts  which  the  exalted  Christ 
gave  to  them  were  freedom  from  the  dominion  of  Hades, 
and  the  glory  of  being  with  Him  in  heaven,  for  from  this 
time,  according  to  the  constant  testimony  of  the  N.  T., 
the  souls  of  the  blessed  dead  are  in  heaven  with  Christ — 
and  the  souls  of  all  believers  who  now  die  enter  immedi- 
ately into  heaven,  and  not  into  Hades,  to  be  with  Christ 
in  joy  and  glory, — there  in  blessedness  to  await  the  glori- 
ous resurrection,  when  with  body  and  soul  re-united,  they 
shall  enter  upon  their  eternal  glory.     That  our  Lord  de- 


334  ^-^^  RE  VELA  TION  OE  ST.  JOHN. 

scended  into  Hades  is  admitted  by  all,  and  equally  clear 
is  the  teaching  that  between  the  period  of  His  death  and 
ascension  He  delivered  from  Hades  a  captivity  detained 
therein,  and  that  the  place  to  which  our  Lord  ascended, 
leading  "  captivity  captive,"  was  Heaven,  none  deny,  and 
to  the  writer  it  is  equally  clear  that  the  "captivity"  con- 
sisted of  the  pious  dead  of  Old  Testament  times.  Hades 
therefore  was  a  place  distinct  not  only  from  Gehenna  or 
Hell  proper,  but  also  from  Heaven.  All  that  we  can  say 
is  that  Hades  for  the  believer  has  been  conquered,  and 
that  the  souls  of  believers  no  longer  enter  into  Hades, — 
but  that  Hades  as  such  still  remains,  only  that  now  it  is 
a  fore-hell  as  it  were,  the  abode  of  the  ungodly  dead  (Rev. 
20  :  13),  into  which  the  souls  of  all  unbelievers  still  enter, 
reserved  under  punishmerit  until  the  day  of  judgment 
(2  Pet.  2  :  9),  and  it  evidently  will  finally  become  the 
Gehenna,  the  Hell  proper,  where,  after  the  resurrection, 
the  ungodly  shall  suffer  eternal  punishment. 

(4)  That  this  interpretation  is  the  true  and  scriptural  one 
is  shown  from  the  fact  that  {a)  it  brings  into  perfect  har- 
mony two  apparently  discrepant  classes  of  scripture  pas- 
sages, and  that  {b)  it  sheds  light  on  several  obscure  pas- 
sages in  the  Bible,  {a)  The  two  views  that  seemed  to  be 
antagonistic  are  now  harmonized.  For  there  are  many 
passages,  as  we  have  already  shown,  written  before  the 
death  and  resurrection  of  Christ,  in  which  it  is  clearly 
taught  that  Hades  was  a  place  distinct  from  Heaven,  to 
which  the  souls  of  the  righteous  as  well  as  of  the  wicked 
were  consigned,  and  all  these  statements  are  true,  for 
such  was  Hades  before  Christ  Himself  descended  thither 
to  conquer  death,  Satan,  and  Hades.  But  all  the  N.  T. 
teachings  given  since  the  resurrection  of  Christ,  most 
clearly  teach  that  the  souls  of  believers  at  their  death  do 
immediately  enter  Heaven  to  be  with  Christ  in  glory. 
The  testimony  of  the  Apostles  as  to  the  immediate  en- 


EXCURSUS  II.  335 

trance  of  the  redeemed  at  death  on  their  heavenly  state 
is  very  exphcit,  we  need  only  quote  a  few  : 

John  17  :  24,  "Father  I  will  that  where  I  am,  they  also  may  be  with  me; 
that  they  may  behold  my  glory." 

2  Cor.  5 :  6-7,  "  Knowing  that,  whilst  we  are  at  home  in  the  body,  we  are 
absent  from  the  Lord  ...  we  are  willing  rather  to  be  absent  from  the 
body,  and  to  be  at  home  with  the  Lord." 

Phil.  I  :  23,  "  But  I  am  in  a  strait  betwixc  the  two,  having  the  desire  to 
depart  and  be  with  Christ ;  for  it  is  very  far  better." 

That  the  souls  of  believers  enter  now  immediately  into 
Heaven  and  are  with  God,  is  also  distinctly  implied  in 
Rev.  6  :  9-1 1  ;  7  :  9-17;  etc. 

{b)  It  sheds  light  on  many  obscure  passages,  (i)  It  en- 
ables us  to  enter  more  deeply  into  Christ's  saying  to  His 
disciples,  John  14  :  2,  "  In  my  Father's  house  are  many 
mansions  ;  if  it  were  not  so,  I  would  have  told  you  ;  for 
I  go  to  prepare  a  plaee  for  you''  Christ  did  prepare  a 
place,  and  the  pious  dead  are  now  no  longer  in  Hades, 
but  in  Heaven,  whither  Christ  ascended.  (2)  So  likewise 
our  interpretation  throws  light  upon  Heb.  ii  :  39,  40. 
"  These  all,"  i.  e.,  the  O.  T.  worthies,  "  received  not  the 
promise,  God  having  provided  some  better  thing  con- 
cerning us,  that  apart  from  us,  they  should  not  be  made 
perfect,"  taken  in  connection  with  Heb,  12  :  22,  23,  "  but 
ye  are  coine  unto  Mount  Zion,  .  .  .  and  to  the  spirits 
of  just  men  made  perfect,  and  to  Jesus  the  mediator  of  a 
New  Testament."  When  Christ  led  "  captivity  captive" 
(Eph.  4:  8),  these  "  spirits  of  just  men  "  received  their 
heavenly  blessedness  and  the  promise.  (3)  Our  inter- 
pretation also  throws  light  upon  i  Pet.  3:19  and  4  :  6, 
and  illustrates,  as  has  been  shown,  the  great  importance 
of  these  passages  as  bearing  upon  the  mystery  of  Christ's 
Avork  of  redemption.  (4)  It  gives  a  new  and  higher  mean- 
ing to  all  the  O.  T.  passages  in  which  the  word  Sheol  oc- 
curs. (5)  It  sets  forth  in  clearer-light  the  N.  T.  teaching 
concerning  Christ's  relation  to  his  saints. 


Excursus  III. 

TJie  First  Six  Seals. — We  did  not  regard  it  as  wise  to  in- 
troduce into  our  notes  an  account  of  all  the  various  views 
held  by  commentators,  believing  it  to  be  far  better  for 
the  student  and  reader  of  these  annotations  that  we  de- 
velop what  we  regard  to  be  the  plain  biblical  teaching  of 
the  book,  and  allow  the  testimony  of  God's  word  to 
speak  for  itself.  But  it  may  be  of  interest  to  many  to 
know  what  the  different  interpretations  are,  which  have 
been  advocated  by  the  different  schools  as  represented 
by  the  Preterists,  the  Continuous-Historical  School,  and 
the  Spiritualists.  To  give  a  historical  setting  to  the  brief 
outline,  we  will  also  add  the  views  of  the  Early  Church. 

I.  The  Early  Church. — Maitland  :  "  Down  to  the  year 
II20  every  writer  that  had  handled  the  seals  had  agreed 
on  the  meaning  of  the  Jirst,  sixth,  and  seventh.  The  first 
had  been  taken  to  mean  the  Gospel  Triumph  ;  the  sixth 
the  precursor  of  the  last  Judgment  ;  the  seventh  the  be- 
ginning of  the  eternal  rest."  There  was  also  a  general 
agreement  that  the  seeond,  third,  and  fourth  seals  signi- 
fied wars,  famines,  and  pestilences,  but  with  some  di- 
vergences in  their  application.  So,  in  general,  Victorinus 
(about  290  A.  D.),  Tichonius  (about  380  A.  D.),  Pri- 
masius  (about  553  A.  D.),  Bede  (about  735  A.  D.),  and 
others.  Some  of  these  referred  these  wars  to  the  perseeu- 
tions,  and  the  famines  to  heresies.  WORDSWORTH,  who 
lays  much  stress  on  the  ancient  interpretation,  says  :  On 
the  whole,  we  may  acquiesce  in  the  ancient  interpretation 
336 


EXCURSUS  III.  337 

of  the  first  three  seals.  The  early  expositors  may  be  safely 
followed  here,  because  they  are  speaking  of  prophecies 
which  had  been  fulfilled  in  their  day.  Their  judgment  on 
this  matter  is  thus  expressed  in  the  commentary  published 
under  the  name  of  Aquinas  : 

" '  The  first  seal  represents  the   primitive   state  of  the 

Church. 

"  '  The  second  seal  displays  the  perseeution  of  the 
Church  by  the  heathen,  in  the  days  of  the  martyrs. 

"  '  The  third  seal  unfolds  the  persecution  of  the  Church 
by  heretics.'  "  Andreas  explains  the  fifth  seal  as  the 
martyrs'  cry  for  vengeance;  the  sixth  as  a  transition  to 
the  days  of  Antichrist,  or,  he  adds,  as  some  hold,  the 
siege  of  Jerusalem  under  Vespasian,  Tichonius  and 
Primasius  refer  the  fifth  seal  to  martyrdom  generally, 
and  the  sixth  to  the  last  persecution. 

II.  The  Preterist  School. — We  may  select  Grotius,  Bos- 
suet,  Moses  Stuart,  and  Renan  as  representatives  of  this 
class  (see  Introduetion,  p.  xxvi). 

Grotius  regards  the  first  horseman  as  Christ,  identical 
with  the  horseman  of  19:11-13  (so  Victorinus,  Bede, 
Lyra,  Vitringa,  Calovius,  Hengstenberg,  Ebrard,  Boehmer, 
Kliefoth,  Duesterdieck,  etc.) ;  the  second  seal  refers  to  the 
Jewish  war  (also  Wetstein,  Herder,  Boehmer,  Eichhorn, 
etc.);  the  tJiird  to  the  famine  under  Claudius  (Wetstein, 
Herder,  Boehmer,  etc.) ;  the  fourth  to  the  diseases  and 
rapine  and  sufferings  of  the  Jewish  war  (Wetstein,  Her- 
der, Boehmer,  etc.) ;  the  fifth  refers  to  the  sufferings  of 
the  Jews  in  Judaea  ;  and  the  sixth  seal  relates  to  the  events 
during  the  siege  of  Jerusalem  by  Titus  (Wetstein,  Her- 
der, Boehmer). 

Bossuet  (ydied  1704)  finds  the  fulfilment  of  the  Apoca- 
lypse in  the  conquest  of  pagan   Rome  by  Alaric.     The 
rider  of  the  first  horse  is  Christ ;  the  second  seal  repre- 
22 


338  THE  REVEL  A  TION  OF  ST.  JOHN. 

sents  war :  the  tJiird  famine ;  the  fourtJi  pestilence ;  the 
altar  of  the  fiftli  seal  is  Christ  (Col.  3:3,4);  the  sixth 
seal  designates  the  divine  vengeance,  which  is  to  fall  first 
on  the  Jews,  and  then  on  the  persecuting  empire. 

Moses  Stuart  held  that  the  Apocalypse  was  written 
before  the  destruction  of  Jerusalem,  and  that  the  greater 
portion  of  the  book,  including  chapter  xix.,  referred  to 
that  great  catastrophe.  According  to  him  the  first  four 
seals  indicate  the  assembling  and  preparing  of  an  awful 
array  against  the  enemies  of  the  Church.  A  mighty 
conqueror  leads  on  the  hosts  of  destruction.  In  the  train 
comes  famine,  Death,  Hades,  and  the  luild  beasts.  The 
fifth  seal  presents  the  persecuted  and  slaughtered  mar- 
tyrs as  crying  aloud  to  the  God  of  justice  ;  while  in  the 
sixth  "calamitous  events"  are  foretold. 

According  to  Renan  the  first  seal  represents  the 
Roman  Empire;  \.\\q  second,  war,  the  revolt  of  Judaea;  the 
third,\\\&  famine  of  the  year  68  A.  D. ;  the  fourth,  death  ; 
the  fifth,  the  cry  of  the  souls  of  the  martyrs  of  the  year 
64 ;  the  sixth,  the  convulsion  of  the  universe  at  the  last 
judgment. 

III.  The  Continuous-Historical  School. — As  representa- 
tives of  this  class  we  select  Mede,  Vitringa,  Bengel, 
Elliott,  and  Wordsworth,  noting  incidentally  also  the 
views  of  the  most  important  modern  commentators. 

Mede  {died  1638)  regards  the  seven  seals  as  a  syllabus  of 
Roman  History.  The  same  general  view  is  adopted  by 
Bishop  Newton,  Fleming,  Daubuz,  Scott,  Lowman,  Dod- 
dridge, Hales,  and  others.  Lee  gives  a  good  summary 
of  Mede's  views  :  In  the  seven  seals  we  see  (i)  the  Empire 
in  peace,  after  the  Jewish  war  under  Vespasian  ;  (2)  the 
Empire  under  Trajan  and  Aurclian  ;  (3)  the  balance  of 
justice  under  Septimius  and  Severus  ;  (4)  the  evils  under 
Decius,  Callus,  and  Valerian  ;  (5)  the   persecution   under 


EXCURSUS  III.  339 

Diocletian ;  (6)  the  overthrow  of  paganism  and  the 
changes  under  Constantine  ;  and  (7)  the  last  seal,  as  ex- 
plained by  the  seven  trumpets,  reveals  the  inroads  of  the 
barbarians,  and  the  fall  of  the  Empire. 

Vitringa  {died  1722)  regards  the _^ri-/  Seal  as  describing 
the  peaceful  condition  of  the  Apostolic  primitive  Church 
prior  to  persecutions  (so  Bede,  de  Lyra,  C.  a  Lapide,  Cal- 
ovius,  etc.)  ;  the  second,  persecutions  (Bede,  de  Lyra, 
Calovius,  Wordsworth,  etc.)  ;  the  tJiird,  the  heresies  and 
calamities  from  Constantine  to  the  ninth  century  (in  gen- 
eral Bede,  C.  a  Lapide,  Stern,  Wordsworth,  Lord,  etc.)  ; 
the.  fourth,  the  Saracenic  and  Turkish  inroads  (a  Lapide)  ; 
tkt  fifth,  the  sufferings  of  the  Albigenses  and  Waldenses 
and  others  ;  the  sixth,  the  fall  of  the  Jewish  nation  ;  or 
the  changes  under  Constantine  ;  or  the  commotions  at 
the  time  of  the  Reformation  ;  or  the  destructions  of  Anti- 
christ. Bengel  (<^/Vc/ 1752)  maintains  that  \\\q  first  four 
seals  denote  the  bloom  of  imperial  power  and  refer  to 
what  is  visible  and  past ;  the  last  three  Seals  relate  to 
things  invisible ;  i\\Q  fifth  Seal,  to  the  blessed  dead,  the 
Apostolic  Martyrs,  including  also  the  Waldenses  ;  the 
sixth  Seal,  the  unrighteous  dead  ;  and  the  seventh  Seal, 
to  the  holy  angels  with  their  service.  Elliott  identifies 
the  Horses  of  the  first  four  Seals  with  the  Roman  Em- 
pire at  different  times,  and  the  Riders  with  Emperors. 
The  first  six  seals  extend  from  the  date  of  the  Apoca- 
lypse (95  or  96  A.  D.)  to  395  A.  D.,  the  year  in  which 
Augustine  became  Bishop  of  Hippo.  Th.Q  first  Seal,  the 
golden  age,  extends  from  Nerva  to  the  second  Antonine  ; 
the  second,  from  Commodus  to  the  accession  of  Diocle- 
tian (183-284  A.  D.).  the  tliird,  overlapping  the  last,  tax- 
ation under  Caracalla's  Edict  (212  A.  D.) ;  the  fo2irth, 
fearful  mortality  from  War,  Famine,  Pestilence,  and  Wild 
Beasts  (248-268  A.  D.)  ;  the  fifth,  the  persecution  under 


340  THE  REVELATION  OF  ST.  JOHN. 

Diocletian  (303-312  A.  D.) ;  the  sixth,  the  destruction  of 
the  poHtical  supremacy  of  heathenism  at  the  time  of 
Constantine  (323  A.  D.).  Barnes  adopts  the  same  inter- 
pretation for  the  first  five  Seals,  but  refers  the  sixth  to 
the  invasions  of  the  Northern  hordes  of  Goths  and 
Vandals. 

According  to  Wordsworth,  the  Seals  represent  a  pro- 
phetic view  of  the  history  of  the  Christian  Church  from 
the  first  Advent  of  Christ  to  the  end  of  the  world.  The 
first  S&2i\  displays  the  marvellous  success  of  Christianity  ; 
the  second  Seal  represents  the  ten  successive  persecutions, 
(i)  under  Nero  ;  (2)  under  Domitian  ;  (3)  under  Trajan  ; 
(4)  under  Marcus  Aurelius  Antoninus  ;  (5)  under  Sep- 
timius  Severus  ;  (6)  under  Maximus  :  (7)  under  Decius  ; 
(8)  under  Valerius  ;  (9)  under  Aurelian  ;  (10)  under  Dio- 
cletian ;  making  a  period  of  240  years,  from  64  to  304 
A.  D.  ;  the  third  represents  the  machinations  of  heresy 
against  the  Church  ;  the  fourth  Seal  shows  that  the  evil 
is  multiforni,  the  sivord  representing  the  violence  of  the 
Goths  (410  A.  D.),  the  Huns  (452  A.  D.),  the  Vandals 
(455  A.  D.),  the  ravages  of  Mohammedanism  (622  A.  D.), 
— famine  ^wd  death  signify  the  woes  consequent  on  here- 
sies and  schisms  ;  the  fifth  Seal  discloses  the  blessed 
condition  of  the  faithful  departed  in  Paradise  (Luke  23  : 
43)  ;  the  sixth  Seal  "  reveals  the  crisis  of  greatest  suffer- 
ing for  the  Church  ;  it  is  the  Friday  of  her  Passion  Week. 
But  it  is  also  the  eve  of  the  Sabbath  oi  her  rest.  It  brings 
us  down  to  the  last  age  of  the  Church  and  the  world. 
It  appears  to  be  now  being  fulfilled  in  the  confusions, 
conflicts,  and  convulsions  of  kingdoms  and  states  at  thin 
time." 


EXCURSUS  III.  341 


General  Synopsis. 


The  First  Seal.  CJiristiaiiity  Conquering.  So  in  gen- 
eral, Duesterdieck,  Hengstenberg,  Ebrard,  Kliefoth, 
Lange,  Alford,  Lee,  Currey,  Sadler,  etc. 

TJie  Second  Seal.  War  and  Bloodshed.  So  in  general, 
Hengstenberg,  Ebrard,  Duesterdieck,  Lange,  Lee,  and 
most  commentators.  Some  think  that  the  red  horse  is 
Nero  (de  Lyra)  ;  some,  the  devil  (Bede,  Calovius,  etc.). 

The  Third  Seal.  Scarcity  and  Famine.  The  general 
interpretation.  Some  would  refer  it  to  a  particular  dearth 
(Calovius,  Bengel,  Huschke,  etc.),  others  some  kind  of 
plague  (Duesterdieck,  De  Wette,  Hengstenberg,  Ebrard). 

The  Fourth  Seal.  .  General  Plagues.  So  Duesterdieck, 
Lange,  etc. 

The  Fifth  Seal.  The  Souls  of  Martyrs.  So  commen- 
tators in  general. 

The  Sixth  Seal.  The  Day  of  Judgment.  Still  future. 
So  Duesterdieck,  Lange,  Ebrard,  Wordsworth,  Alford, 
Lee,  Currey,  etc.  Figurative  descriptions  of  events  per- 
taining to  the  development  of  the  CJiurcJi.  So  Victorinus, 
Bede,  de  Lyra,  Vitringa,  Hengstenberg,  and  others. 

IV.  The  Spiritual  System. — Milligan  is  the  best  repre- 
sentative of  this  school.  He  remarks  :  "  The  reader 
must  observe  that  throughout  the  whole  of  this  section 
we  have  to  deal  with  principles,  not  with  particular  his- 
torical events.  .  .  .  The  seven  seals  are  divided  into  two 
groups  of  four  and  three.  .  .  .  At  the  opening  of  the  fifth 
seal,  we  pass  from  the  visible  to  the  invisible  world  (6  : 
9)."  In  \.\\.&  first  Seal  he  sees  our  Lord  in  His  cause  and 
kingdom  "  riding  prosperously  "  as  in  Ps.  45  ;  in  the  second 
seal  Christ  comes  in  war  and  with  the  sword  ;  the  judg- 
ment of  the  third  SQdiX  is  famine;  in  \.h.e  fourth  death  is 


342  THE  REV  EL  A  TION  OF  ST.  JOHN. 

the  judgment  that  comes  upon  the  world.  The  fii'st 
four  seals  must  be  viewed  ideally.  They  refer  to  no 
specific  war  or  famine  or  pestilence,  nor  do  they  even 
necessarily  follow  one  another  in  chronological  succession. 
They  express  the  great  principle  borne  witness  to  by  the 
whole  course  of  human  history — that  the  world  draws 
down  upon  itself  the  righteous  judgments  of  God.  The 
martyrs  of  t\\Q  fifth  seal  are  the  saints  of  the  O.  T.  Dis- 
pensation waiting  for  the  completion  of  their  happiness  ; 
in  the  sixth  Seal  we  reach  the  beginning  of  the  end,  but 
the  end  is  not  yet  described. 


Excursus  IV. 

TJie  First  Four  Trumpets. — -In  the  exposition  of  the 
first  four  tru)}ipets,  as  has  been  seen  in  our  notes,  we 
meet  with  the  greatest  variety  of  interpretations.  It 
may  be  of  interest  to  the  reader  to  summarize  these 
views : 

I.  The  Rationalistic  Preterists,  as  represented  by  Volk- 
mar  and  Renan.  The  first  four  trumpets  refer  to  the 
times  before  the  Apocalypse  was  written, — to  the  fearful 
storms  and  eclipses  of  the  years  63,  68,  and  69.  The 
eagle  is  the  standard  of  the  Roman  Empire. 

II.  Ordinary  Preterists,  represented  by  Bossuet,  Her- 
der, and  Farrar.  In  these  four  judgments  respectively 
Bossuet  sees  (i)  The  desolation  of  the  Jews  under  Trajan  ; 

(2)  under  Hadrian  ;  (3)  the  great  star  was  Barchochab  ; 
(4)  the  darkening  was  the  malice  of  the  Jews :  Christ 
being  the  sun,  the  Church  the  moon,  the  Apostles  the 
stars.  Herder  regards  the  first  four  trumpets  as  the  signals 
of  tumults,  massacres,  and  wars  in  Judaea.  Farrar  main- 
tains that  the  times  of  Nero  furnished  abundant  instances 
to  satisfy  these  judgments.  The  language  is  obviously 
that  of  daring  symbolism. 

III.  Sj'Wi^t^/zVrt;/ Interpretation.  De  Lyra  sees  in  the 
four     trumpets     heresies:    (i)    Arius,    (2)     Macedonius, 

(3)  Pelagius,  (4)  Eutyches ;  Luther,  however,  sees  here  : 
(i)  Tatian,  (2)  Marcion,  (3)  Origen,  (4)  Novatus. 

Many  who  combine  the  symbolical  and  historical  inter- 
pretation  refer    the  third    trumpet    to    heresies   (Words- 

343 


344  ^•^^'  REVELATION  OF  ST.  JOHN. 

worth,  Arianism  (Bengel),  Arius,   Eutyches,  Apollonaris, 
Sabellius,  Nestorius  (Williams),  etc. 

IV.  The  Historical  School.  The  greatest  divergence 
appears  among  the  commentators  who  adopt  the  histori- 
cal method  of  interpretation,  with  reference  to  the  four 
trumpets. 

1.  TJie  First  Triiinpct.  (i)  Williams  sees  in  it  the  fall 
of  Jerusalem  ;  (2)  Bengel,  the  wars  of  Trajan  and  Hadrian  ; 
(3)  Frere,  Cunningh?.me,  etc.,  maintain  it  ends  with  the 
death  of  Theodosius,  395  A.  D.  ;  (4)  Mede,  Keith,  Elliott, 
Barnes,  Wordsworth,  maintain  that  it  begins  with  the 
death  of  Theodosius  ;  (5)  Birks  sees  in  it  the  invasion  of 
the  Eastern  Roman  Empire  (250-365  A.  D.) ;  (6)  Vitringa 
recognizes  the  pestilence  and  famine  under  Decius  and 
Gallus,  etc. 

2.  TJie  Second  Trumpet.  There  seems  to  be  a  general 
consent  on  the  part  of  many  that  this  trumpet  refers  to 
the  invasion  of  the  Goths,  Vandals,  and  Visigoths,  but 
there  is  much  disagreement  in  details.  So  in  general 
Mede,  Bengel,  Vitringa,  Newton,  Keith,  Elliott,  Barnes, 
Wordsworth,  Faber.  Sander  sees  in  it  the  Arian  contro- 
versy. 

3.  TJie  Third  Trumpet.  Some  refer  this  to  the  Van- 
dals, others  to  Attila  and  the  Huns,  others  to  various 
heresies. 

4.  TJie  FourtJi  Trumpet,  (i)  Mede  sees  in  it  the  final 
desolation  of  Rome  (542  A.  D.) ;  (2)  Birks,  the  eclipse  of 
the  Greek  Empire  (540-622  A.  D.) ;  (3)  Bengel,  the  gen- 
eral devastation  of  the  Roman  Empire  in  the  fifth  cent- 
ury ;  (4)  Wordsworth,  the  confusion  of  the  seventh 
century  ;  (5)  Cunninghame,  Whiston,  and  others  refer  it 
to  the  fall  of  the  Empire  (476  A.  D.),  etc. 

Faber,  who  belongs  to  the  continuous-historical  school, 
referring  to  the   fact  that  scarcely  any  two  expositors 


EXCURSUS  IV.  345 

agree,  observes :  "  So  curious  a  circumstance  may  well  be 
deemed  the  opprobrium  of  Apocalyptic  interpretation, 
and  may  natrually  lead  us  to  suspect  that  the  true  key  to 
the  destined  application  of  the  first  four  trumpets  has 
never  yet  been  found,  or,  if  found,  has  never  yet  been 
satisfactorily  used."  Sadler,  who  also  belongs  to  this 
same  school  in.  general,  is  candid  enough  to  say:  ''  I  can- 
not find  anything  in  human  history  which  can  with  any 
probability  be  identified  with  the  four  visions  at  the 
sounding  of  the  first  four  trumpets,  and  so  I  must  content 
myself  with  giving  the  interpretations  of  various  exposi- 
tors, not  one  of  which  I  can  accept  as  the  undoubtedly 
true  meaning." 

Those  who  have  carefully  followed  us  in  our  exposition 
will  have  seen  that  a  careful  exegesis  of  each  passage, 
step  by  step,  has  led  us  to  accept  at  least  so  much  of  the 
Futurist  system  of  interpretation,  as  to  maintain  that 
these  judgments  represented  by  the  four  trumpets  are  to  be 
regarded  as  of  the  same  general  character  as  the  plagues 
of  Egypt,  and  that  they  will  usher  in  the  great  tribulation 
of  the  days  of  Antichrist.  They  disclose  more  clearly 
the  events  immediately  preceding  the  coming  of  Christ, 
and  set  forth  more  fully  the  end  as  already  depicted  by 
the  opening  of  the  sixth  seal. 


Excursus  V. 

The  Seven  Boivls  of  Wrath. — As  a  rule  the  Expositors 
of  the  Early  Church  referred  the  Vials  or  Bowls  of  Wrath 
to  events  occurring  in  the  times  of  Antichrist,  still 
future.  Modern  expositors  may  be  classified  here  in 
their  interpretations  as  (i)  Ordinary  Prctcrists ;  (2) 
Rationalistic  Prctcrists ;  (3)  Contiiiuoiis-Historical ;  (4) 
Anti-Papal ;  (5),  Allegorical,  and  {6)  Futurists. 

1.  Ordinary  Prcterist  Pitcrprctation.  One  of  the  best 
representatives  of  this  view  is  Moses  Stuart,  who  regards 
these  Bowls  as  a  series  of  judgments  upon  the  enemies  of 
the  Church,  terminating  primarily  in  the  death  of  Nero 
and  the  destruction  of  Jerusalem,  and  finally  in  the  de- 
struction of  the  Pagan  power  under  Constantine. 

2.  The  Rationalistic  Prctcrists.  All  these  maintain 
that  these  Seven  Bowls  of  wrath  refer  to  the  days  of 
Nero. 

3.  Continuous-H istorical  Viciv.  Most  of  the  interpre- 
ters of  this  School,  with  many  variations,  refer  these 
Bowls  of  Wrath  to  different  events  between  1494  and 
the  Present  Day.  According  to  Bengel,  the  seventh  con- 
cerns Antichrist,  and  should  have  occurred  between  1832 
and  1836.  Glasgow  thinks  the  first  Bowl  was  poured 
out  by  the  preaching  of  Luther  (1517) ;  the  second,  in  the 
Protest  of  1529;  the  third  \s  the  shedding  of  Protestant 
Martyrs'  blood,  beginning  in  1546;  the  fourth  began  at 
the  rising  of  the  Council  of  Trent ;  the  fifth,  at  the 
Thirty  Years'  War ;  the   sixth   began  with    the   French 

346 


EXCURSUS  V.  347 

Revolution  ;  the  seventh  is  the  present  period,  to  termi- 
nate in  the  destruction  of  the  systems  of  the  heathen 
world  and  of  the  power  of  Romanism.  All  of  the  Anti- 
Papal  expositors  also  belong  to  this  School,  but  their  ex- 
position has  a  special  polemic  character  directed  against 
Roman  Catholicism. 

4.  The  Anti-Papal  Expositors.  We  will  present  the 
views  of  two  representative  commentators.  Elliott 
holds  that  ii  :  15-19;  14  :  6-8;  16  :  1-14,  relate  to  the 
same  period,  and  that  the  first  six  Vials  cover  the  era  of 
the  French  Revolution,  extending  from  1789  A.  D.  to 
1848  A.  D.  The  first  Vial  is  the  outbreak  of  social  and 
moral  evil  which  marked  the  French  Revolution  of  1789  ; 
the  grievous  sore  is  traceable  to  the  corruptions  of  Papal 
Rome,  etc.  According  to  Elliott,  16  :  15 — 22  :  15,  to- 
gether with  14  :  9-20,  refers  to  "  the  present  and  the 
future,  from  1849  ^-  -^-  ^°  ^^^  Millennium  and  Final 
Judgment."  Barnes,  in  the  main,  agrees  with  Elliott. 
Wordsworth  :  The  First  Vial.  "  The  contempt  of 
God's  Holy  Word  has  already  brought  forth  many  foul 
boils,  and  blotches,  and  eruptions  upon  those  who  are 
subject  to  the  Papacy,"  such  as  enforced  celibacy,  the 
Confessional,  desecration  of  Holy  Things.  The  Third 
Vial.  "  This  may  be  applied  to  the  traffic  of  the  Papacy 
in  Indulgences  and  Legendary  Fables,  and  Miracles, 
which  were  for  many  centuries  like  wells  and  rivers  of 
wealth  to  the  See  of  Rome."  The  Fourth  Vial.  "  The 
temporal  splendor  of  the  Papacy  has  already  had  an 
effect  similar  to  that  which  is  here  described. 
The  usurpations  and  corruptions  of  the  Papacy  have 
already  produced  a  baneful  harvest  of  Infidelity  and 
Blasphemy."  The  Fifth  Vial.  "  This  vision  is  now  in 
course  of  fulfilment  in  the  dethronement  of  the  Pope 
by  the  Italian  People  (1871)."     The  Sixth  Vial.     "  Prob- 


348  THE  RE  VELA  TION  OF  ST.  JOHN. 

ably  now  being  poured  out.  .  .  .  The  drying  up  of  the 
stream  of  Papal  Supremacy.  .  .  .  Thus  St.  John  fore- 
shows that  the  Papacy,  when  distressed  by  the  drying 
up  of  its  Euphrates,  will  resort  for  help  to  superstitious 
means,  such  as  false  Miracles,  Apparitions,  Pilgrimages, 
and  other  impostures."  The  Seventh  Hal.  ''The  great 
city  Babylon  is  divided  into  three  parts,  and  the  cities  of 
the  Nations  or  Gentiles  fall.  This  prophecy  is  being  ful- 
filled. The  Papal  World  is  now  divided  into  tJiree  parts  : 
(i)  Those  who  accept  the  dogma  of  Infallibility;  (2) 
the  Old  Catholics,  who  reject  it  ;  (3)  those  who  are 
driven  by  it  to  iinbelief,  called  here  tlic  cities  of  the 
nations,  i.  e.  States  (like  Italy,  France,  Spain),  which  lapse 
into  Secularism  and  infidelity,  and  are  torn  asunder  by 
Anarchy  (Red  Republicanism,  Communism,  etc.)  and 
fair 

5.  Allegorical  or  Sy7)ibolical  Interpretation.  MiLLIGAN  : 
"  These  plagues  cannot  be  literally  understood,  for 
literal  interpretation  is  wholly  inapplicable  to  the  sixth 
bowl,  and  all  the  bowls  must  be  interpreted  on  the  same 
principles."  Boyd-Carpenter  :  (i)  "The  plague  of 
the  evil  sore  denotes  some  throbbing  and  hateful  sore, 
perhaps  spiritual  or  mental."  (2)  "  The  sea  represents 
the  tumultuous  impulses  and  passions  of  the  masses." 
(3)  The  rivers  and  the  fountains  *'  are  the  powers  and 
influences  which  go  to  the  making  up  of  the  great 
popular  sentiment ;  these  are  smitten  by  the  same  cor- 
ruption." (4)  "  Not  only  the  pleasant  gifts  and  influ- 
ences, which,  like  streams,  were  made  to  gladden  men, 
grow  corrupt,  but  the  very  source  of  light  and  knowledge 
become  a  power  to  destroy.  .  .  .  The  fierce  pride  of 
vaunted  light  which  scorches."  (5)  "  When  men  shut 
out  the  higher  light,  the  smoke  of  their  own  candles  will 
soon   obscure  the  whole  heaven."     (6)  The    kings  from 


EXCURSUS  F.  349 

the  siinrising  "  represent  the  forces  ©f   rude  and  open 
evil  which  have  been  long  restrained  ;  "  etc. 

6.  Futurists.  According  to  Todd,  these  bowls  of  wrath 
do  not  bring  us  "to  the  great  Day  of  final  account,  but 
to  the  fall  of  Babylon,  and  to  the  consequences  of  that 
event  which  are  immediately  to  usher  in  the  Day  of 
Christ's  Coming."  De  BurGH:  "I  need  not  state  that 
I  consider  them  one  and  all  as  unfulfilled."  Craven  : 
"  The  vision  of  the  Seven  Vials  relates  to  events  still 
future — events  the  last  of  which  will  immediately  pre- 
cede the  advent  of  Christ  for  the  establishment  of  His 
Millennial  Kingdom.  The  plagues  predicted  are  to  be 
executed  upon  the  opposers  of  Christ  and  His  true  fol- 
lowers— upon  the  followers  of  the  Beast  (i.  e.  the  world- 
power)  and  Babylon  (i.  e.  the  Apostate  or  world- 
allied  Church).  ...  By  tlie  frogs  (16  :  13,  14)  we  may 
understand  teachers  of  evil,  instigated  by  Satan,  and 
some  having  civil  and  others  ecclesiastical  authority,  and 
working  miracles,  who  shall  seduce  the  nations  into  an 
assault  on  Christ  and  His  true  Church.  .  .  .  The  seventh 
Vial  poured  out  upon  the  air  may  indicate  an  effect  pro- 
duced upon  the  literal  atmosphere,  at  once  universal  in 
its  influence,  and  producing  fearful  convulsions  in  the 
realms  of  nature  and  in  human  society  (comp.  Isa.  13  : 
6-10  ;  Joel  2  :  I,  2,  10,  30,  31  ;  3:15;  Matt.  24  :  29  ; 
Mark  13  :  24,  25  ;  Luke  21  :  25,  26  ;  Acts  2  :  19,  20  ; 
Rev.  6  :  12-17). 


Excursus  VI. 

Post-Millcnnialisni. — To  present  the  view  of  those  who 
maintain  that  the  Second  Advent  will  not  take  place 
until  the  time  of  the  general  Resurrection  and  Final  Judg- 
ment, it  will  be  best  to  give  a  summary  of  the  argument 
in  David  Brown's  famous  work,  Christ's  Second  Comings 
to  which  reference  has  already  been  made.  We  follow 
very  closely  the  summary  given  by  CRAVEN  in  Lange  : 

(i)  The  Church  will  be  absolutely  complete  at  Christ's 
Coming  (i  Cor.  15  :  23  ;  Eph.  5  :  25-27;  2  Thess.  i  :  10  ; 
Jude  24  ;  Col.  i  :  22  ;  i  Thess.  3:13)- 

(2)  Christ's  Second  Coming  will  exhaust  the  object  of 
the  Scriptures,  in  reference — {a)  to  the  Saints  (Luke  19  : 
13  ;  2  Pet.  I  :  19  ;  James  5:7;  i  Pet.  1:13;  2  Tim.  4  : 
8  ;  Phil.  3  :  20)  ;  {b)  to  sinners  (2  Thess.  i  :  7-10  ;  2  Pet. 
3  :  10  ;  Luke  12  :  39,  40  ;  17  ^  ^^^  27,  30). 

(3)  The  Sacraments  will  disappear  at  Christ's  Second 
Coming  (Baptism,  Matt.  28  :  20  ;  The  Lord's  Supper, 
I  Cor.  1 1  :  26). 

(4)  The  Intercession  of  Christ,  and  the  work  of  the 
Spirit  for  saving  purposes,  will  cease  at  the  Second  Ad- 
vent— {a)  the  Intercession  of  Christ  stands  intermediate 
between  His  first  and  second  Coming  ;  {b)  the  work  of 
the  Spirit  is  dependent  upon  the  Intercession,  and  ter- 
minates with  it  (John  7  :  38,  39  ;  14  :  16,  17,  26  ;  15  :  26  ; 
16  :  7,  14  ;  Acts  2  :  33  ;  Tit.  3:5,6;  Rev.  3  :  i  ;  5  :  6). 

(5)  Christ's  proper  kingdom  is  already  in  being  ;  com- 
mencing formally  on  His  Ascension  to  the  right  hand  of 
God,  and  continuing  unchanged,  both  in  character  and 
form,  till  the  final  judgment  (Acts  2  :  29-36  with  Zech. 

350 


EXCUI^SUS  VI. 


351 


6  :  12,  13  ;  Rev.  3  :  7,  8,  12  with  Isa.  22  :  22  ;  9  :  6,  7  ; 
Acts  3  :  13-15,  19-21  ;  Acts  4  :  25-28  with  Ps.  ii.  ;  Acts 
5  :  29-31  ;  Ps.  no  :  I  compared  with  Acts  2  :  34-36  ; 
Heb.  10  :  12,  13  ;  i  Cor.  15  :  24-26). 

(6)  When  Christ  comes,  the  whole  Church  of  God  will 
be  "  made  alive"  at  once — the  dead  by  resurrection,  and 
the  living  immediately  thereafter  by  transformation 
(i  Cor.  15  :  20-23  ;  John  6  :  39,  40  ;  17:9,  24). 

(7)  All  the  wicked  will  rise  from  the  dead,  or  be 
"  made  alive,"  at  the  Coming  of  Christ  (Dan.  12:2  with 
John  5  :  28,  29  ;  I  Cor.  15  :  15,  52  with  i  Thess.  4  :  16  ; 
Matt.  13  -.43  with  Dan.  12:3;  Rev.  20  :   1 1-15). 

(8)  The  righteous  and  the  wicked  will  be  judged  to- 
gether, and  both  at  the  coming  of  Christ   (Matt.  10  :  32, 
33  ;   Mark  8  :  38  ;    Rev.  21  :  7,  8  ;  22  :  12-15  ;   Matt.    16 
24-27  ;  7   :   21-23   ;    25    :    lO,    1 1,  31-46  ;  13  :  30,  38-43 
John  5  :  28,  29  :  Acts  17  :  31  ;  Rom.  2  :  5-16;  2  Cor.  5 
9-1 1  ;  I  Cor.  4  :  5  ;  2  Thess.    i  :  6-10  ;   I    Cor.    3  :  12-15 
Col.  I  :  28  ;  Heb.  13:17;!  Thess.  2  :  19,  20  ;  i  John  2 
28  ;  4  :  17  ;  Rev.   3:5;!    Tim.  5  :  24,  25  ;  Rom.  14  :  10, 
12  ;  2  Pet.  3  :  7,  10,  12  ;  Rev.  20  :  11-15  ;  2  Tim.  4  :  i). 

(9)  At  Christ's  Second  Appearing  "  the  heavens  that 
now  are,  and  the  earth,"  "  the  elements  being  dissolved 
with  fervent  heat,"  shall  give  place  to  "  new  heavens  and 
a  new  earth,  wherein  dwelleth  righteosuness  without  any 
mixture  of  sin  (2  Pet.  3  :  7,  10-13  ;  Rev.  20  :  ii  ;  21  :  i). 

Such  is  Dr,  Brown's  argument,  but  a  careful  examina- 
tion of  all  these  passages  only  shows  how  weak  the  case 
of  the  Post-Millennialists  is,  for  in  most  cases  the  inter- 
pretation  insisted  on,  though  it  may  be  true  in  itself, 
presents  only  one  part  or  aspect  of  the  truth,  and  in 
many  other  cases,  the  true  meaning  of  the  passages  har- 
monizes far  better  with  the  view  as  held  by  the  Pre- 
Millennialists, 


Excursus  VII. 

The  Millentiiiini. — This  word,  from  the  Latin  inille, 
"thousand,"  and  annus,  "  year,"  designates  the  thousand 
years'  reign  of  Christ  mentioned  in  20  :  4-6.  Those  who 
hold  to  the  view  that  Christ  will  yet  establish  His  king- 
dom on  earth  after  the  destruction  of  Antichrist,  and 
who  distinguish  between  two  resurrections,  one  of  the 
saints,  for  the  kingdom  of  a  thousand  years,  and  one  of 
the  rest  of  the  dead,  at  the  Final  Judgment,  are  in  gen- 
eral known  in  English  as  Millennarians,  but  the  usual  Ger- 
man designation  is  Chiliasts.  In  general,  those  who 
adopt  this  view  may  be  divided  into  two  classes  :  (i) 
Those  who  maintain  that  the  Millennial  period  belongs  to 
the  past  ;  and  (2)  those  who  look  for  it  in  the  future. 

(i)  Of  the  Prcterist  theories  it  may  be  of  interest  to 
mention  what  are  known  as  the  Augustinian  and  Grotian 
views.  The  best  modern  representative  of  the  A2ignstin- 
ian  theory  is  WORDSWORTH,  who  very  ably  defends  this 
view  in  his  Commentary.  Its  main  elements  are:  (i)  This 
Vision  (20  :  1-6)  is  not  a  continuation  of  Rev.  19,  but  a 
Recapitulation,  beginning  at  Christ's  First  Advent ;  (2) 
"  The  commencement  of  the  thousand  years  here  men- 
tioned,— whatever  that  period  may  signify, — is,  therefore, 
to  be  dated  from  the  First  Coming  of  Christ ;  (3)  The 
number,  a  thousand  years,  has  a  prophetical  value  and 
spiritual  significance,  and  expresses  completeness, — the 
whole  time  of  the  Gospel  Dispensation  from  the  First 
Advent  of  Christ  until  the  time  of  the  last  persecution, 
352 


EXCURSUS  VIL  353 

when  Satan  will  be  loosed,  and  will  rage  with  impious 
fury  against  God  and  His  Saints;  (4)  T\\q  first  Resurrec- 
tion is  the  Spiritual  Resurrection  of  the  soul,  begun  in 
Baptism;  (5)  The  second  Resurrection  is  that  of  the 
body,  and  its  re-union  with  the  soul,  at  the  time  of  the 
general  Resurrection. 

The  Grotian  theory,  first  propounded  in  the  sixteenth 
century,  finds  its  best  modern  representative  in  BuSH, 
and  is  briefly  condensed  by  CRAVEN  (in  Lange)  :  (i)  "  By 
the  Beast  is  denoted  Pagan  Rome,  whose  destruction 
under  Constantine  was  predicted  in  Rev.  19;  (2)  The 
power  of  Satan  was  then  broken,  as  was  manifested  in 
the  establishment  of  the  Christian  religion  as  the  religion 
of  the  state  ;  (3)  The  Millennial  period  began  in  that  es- 
tablishment, and  continued  to  the  fourteenth  century 
and  closed  with  the  attack  on  Christendom  by  the  Otto- 
man Turks ;  (4)  Gog  and  Magog  denote  the  Moham- 
medan power,  at  the  close  of  whose  gradual  destruction 
will  take  place — the  universal  resurrection,  the  general 
judgment,  and  the  eternal  blessedness  of  the  saints  in 
heaven. 

(2)  Of  the  Futurist  theories  we  need  to  speak  also  only 
of  two — the  Post-Millennial  and  the  Pre-Millennial  views. 
The  Post-JMillcnnial  view  was  first  fully  developed  by 
Whitby  {died  1726).  and  has  been  largely  adopted  by 
English-speaking  Protestant  Theologians  since  his  time, 
and  among  moderns,  David  Brown,  Barnes,  and  Cowles, 
are  good  representatives.  Although  there  are  great 
diversities  of  views  among  Post-Millennialists,  there  seems 
to  be  a  general  agreement  on  the  following  points:  (i) 
The  Millennium  of  Rev.  20  :  1-6  can  hardly  be  identical 
with  the  whole  period  of  the  Gospel  dispensation,  but 
still  lies  in  the  future  ;  (2)  it  seems  to  denote  an  ex- 
tended season  of  tranquillity  arfd  prosperity  which  the 
23 


354  "^^^  REVELATION  OF  ST.  JOHN. 

Church  shall  enjoy  before  the  Coming  of  Christ  and  the 
end  of  time  ;  (3)  it  will  be  brought  about  by  the  Divine 
blessing  upon  the  means  employed  by  the  Church  for 
the  conversion  of  the  world  ;  (4)  this  glorious  revival, 
which  may  include  the  conversion  of  the  Jews,  is  called 
a  resurrection,  not  because  the  bodies  of  the  saints  shall 
be  raised,  as  that  will  not  take  place  till  the  last  day,  but 
because  it  is  a  spiritual  resurrection  of  "souls";  (5)  at 
the  close  of  this  period  there  will  be  a  sharp  but  short 
and  unsuccessful  attack  upon  the  Church,  soon  sup- 
pressed ;  (6)  immediately  after  this,  Christ  will  come  the 
second  time  corporeally  to  the  earth,  in  glorious  majesty, 
to  judge  both  the  quick  and  dead  ;  (7)  there  is  to  be  but 
one  literal  resurrection,  and  that  is  to  take  place  "  at  the 
last  day  " — "  the  just  and  unjust  "  shall  be  raised  simul- 
taneously, and  together  stand  before  God  (Rev.  20  :  ii- 
15);  and  this  is  to  be  after  the  Millennium;  (8)  when 
Christ  makes  His  Second  Advent  it  will  not  be  to  reign 
a  thousand  years  upon  the  earth,  but  to  burn  up  the 
earth  and  the  works  that  are  therein  ;  (9)  then  will  take 
place  the  Final  Judgment,  and  the  good  and  bad  will  be 
assigned  to  their  eternal  destinies;  (10)  to  be  followed 
by  the  new  heavens  and  new  earth. 

As  a  rule,  those  who  hold  this  view  are  amazed  that  a 
subject  so  simple  should  have  bewildered  so  many  minds 
and  occasioned  so  much  controversy. 

For  the  Pre-Millemiial  view  held  by  many  moderns 
see  Introduction  (pp.  xxix-xxxv),  but  probably  the  in- 
terpretation given  by  AUBERLEN  represents  more  clearly 
the  Pre-Millennarianism  of  the  German  School  of  theolo- 
gians, represented  by  such  writers  as  Rothe,  Ebrard, 
Delitzsch,  Hofmann,  and  others.  AUBERLEN  presents 
his  view  most  fully  in  Daniel  and  Revelation  (pp.  324- 
358):  "After  the  destruction  of  the  antichristian  power 


EXCURSUS  VII.  355 

of  the  beast  and  of  the  false  prophet  (19  :  17-21),  the 
history  of  the  world  assumes  a  character  totally  different 
from  its  character  hitherto.  In  place  of  the  kingdom  of 
the  Beast  comes  the  kingdom  of  the  Son  of  Man,  and  of 
His  Saints.  Dan.  2  ;  35,  44;  7  :  14,  27,  contains  a  short 
summary  of  all  O.  T.  prophecy,  and  Rev.  20  :  1-6,  a  sum- 
mary of  all  N..  T.  prophecy,  concerning  this  kingdom  of 
glory  on  earth,  but  a  great  number  of  prophetic  passages, 
and  many  beautiful  and  deep  passages  in  gospels  and 
epistles,  serve  to  fill  up  these  grand  general  outlines.  .  . 
The  kingdom  of  God  has  different  periods  ;  it  is  come  in 
Christ  (Matt.  12  :  28)  ;  it  spreads  in  the  world  by  internal 
spiritual,  hidden  processes  (Matt.  13  :  33)  ;  but  as  a  king- 
dom, in  the  strict  sense  of  the  word,  in  royal  glory,  it 
shall  only  come  with  the  Parousia  of  Christ  (Luke  19  :  ii, 
12,  15).  And  hereby  is  not  meant  the  eternal  blessed- 
ness after  the  final  judgment,  which  is,  indeed,  the  last 
and  perfect  consummation  of  the  Kingdom  (Matt.  25  : 
34) ;  but  anterior  to  that  event,  it  shall  come  as  an 
earthly,  Jewish,  although  not  carnal,  kingdom  of  glory. 
Thus  the  prophets  described  it,  and  Jesus  does  in  no  way 
contradict  them,  but,  on  the  contrary,  pre-supposing  their 
prophecies.  His  own  prophecies  start  from  them  (Matt. 
19:28;  Acts  I  :  6-8).  ...  In  the  millennium,  humanity 
will  be  freed,  as  it  were,  from  the  nightmare  which 
weighed  upon  it.  Though  sin  will  not  be  absolutely 
abolished, — for  men  will  be  still  living  in  the  flesh  upon 
earth, — sin  will  no  longer  be  a  universal  power,  for  the 
flesh  is  not  any  longer  seduced  and  assisted  by  the  pow- 
ers of  Satan.  This  is  the  difference  between  tJiis  ceon  and 
t\\&  cojniJig  cEon ;  in  this  aeon  the  devil  is  still  ruling  on 
earth  (2  Cor.  4:4);  in  the  future,  Christ  shall  reign  with 
his  saints.  ...  Of  the  saints'  participation  in  the  glory 
and  reign  of  Christ,  the  N.  T.  throughout  speaks  often 


356  THE  RE  VELA  TION  OF  ST.  JOHN. 

and  fully  ("  glorified  with  him,"  Rom.  8:17;  "  reign  with 
him,"  2  Tim.  2  :  12  ;  i  Cor.  4:8;  Luke  12  :  32  ;  22  :  29). 
To  this  refer  also  sayings  concerning  the  inheritance  of 
the  children  of  God,  the  inheriting  of  the  kingdom  (Rom. 
8:17;  Matt.  5:5;  Acts  20:  32;  I  Cor.  6:9,  10;  15  :  50; 
Gal.  5:21;  etc.).  ...  Of  the  first  resurrection  our  Sav- 
iour likewise  speaks  (Luke  14  :  14),  and  designates  it  as  the 
resurrection  of  the  just;  and  Paul  also  (i  Cor.  15:23), 
where  he  evidently  distinguishes  three  gradations  of 
resurrection  :  Christ,  the  firstfruits,  rose  first ;  then  they 
who  belong  to  Him  at  His  appearing;  then — eita  corre- 
sponding to  epcita  that  preceded,  and  again  introducing  a 
considerable  interval — the  end,  that  is,  the  general  resur- 
rection, the  judgment  of  the  world,  the  separation  of  the 
wicked  ; — the  end,  when  Christ  delivers  the  Kingdom  to 
the  Father,  and  God  will  be  all  in  all.  .  .  .  The  reign  of 
the  saints  will  be  essentially  a  reign  of  priests  (20 : 6). 
Christ  and  His  saints  will,  by  their  spiritual  rule,  direct 
all  external  relations  and  circumstances. 

"  It  is  now  that  Christianity  will  pervade  the  world  and 
all  relations  of  life  in  spirit  and  in  truth  ;  the  union  of 
the  royal  and  priestly  ofifice,  in  the  ruling  saints,  will  be 
mirrored  in  their  kingdom  upon  earth,  in  the  union  of 
Church  and  State.  Spiritual-mindedness  will  manifest 
itself  everywhere  in  corresponding  forms.  All  poetry, 
all  art,  all  science,  all  social  life  will  be  Christian  ;  for  the 
kingdoms  of  the  world  are  now  become  the  Kingdom  of 
our  Lord  and  His  Christ. 

"The  majority  of  humanity  living  at  the  destruction  of 
Antichrist  were  neither  followers  of  Antichrist,  nor  were 
they  followers  of  Christ,  they  remain  after  the  Parousia 
on  earth  and  consist  of  Jews  and  heathens.  At  the  be- 
ginning of  the  millennial  kingdom  humanity  will  be  in  a 
condition  similar  to  that  in  which  it  was  at  the  commence- 


EXCURSUS  VII.  357 

ment  of  the  church-historical  time  after  the  ascension  of 
Christ.  But  everything  is  now  on  a  higher  degree  of  de- 
velopment. The  wonderful  events  attending  the  appear- 
ance of  our  Lord,  the  coming  of  Christ  in  glory,  the 
destruction  of  all  antichristian  power,  the  transfiguration 
of  the  Church  of  believers,  the  binding  of  Satan  and  the 
ceasing  of  his  influences,  necessarily  produce  an  unspeak- 
ably deep  impression  on  the  nations.  Now  the  veil  of 
Moses  is  taken  from  Israel  (2  Cor.  3  :  14-16).  Israel  is 
again  to  be  at  the  head  of  all  humanity.  Israel  shall  be 
the  chosen  people  through  which  God  executes  His  plans 
concerning  humanity.  The  O.  T.  predictions  concerning 
the  conversion  and  glorious  re-establishment  of  Israel  in 
the  Holy  Land,  have  not  yet  been  exhaustively  fulfilled. 
The  curse  lies  even  this  day  on  the  Jewish  nation,  and 
the  promised  restoration  awaits  yet  its  fulfilment  and 
realization.  The  doctrine  of  the  future  glorious  restora- 
tion of  Israel  is  such  an  essential  and  fundamental  idea 
of  all  prophecy,  that  the  difficulty  is  not  so  much  to  find 
passages  in  which  it  is  taught,  as  to  select  from  the 
great  number.  We  point  out  as  specimens,  Isa.  2  :  2-4 ; 
4:  2-6;  9:  2-6  ;  1 1  :  1-16  ;  12  :  1-6  ;  24 :  6  ;  Jer.  30:  i — 33  : 
26;  Ezek.  34  :  23 — 31  :  36  :  i — 37  :  28  ;  Hos.  2  :  16-23; 
3  :4,  5  ;  11:  8-1 1 ;  Joel,  3  :  1-5,  16-21  ;  Amos  9:  1 1-15  ; 
Obad.  17-21;  Micah  2  :  12,  13  ;  4:  1-13  ;  5  :  1-15  ;  7:  12- 
20;  Zeph.  3  :  14-20;  Zech.  2:4;  8:7;  9:9;  10:  8-12  ; 
12  :  2 — 13  :  6  ;  14  :  8-2  T.  Israel,  brought  back  to  its  own 
land,  will  now  be  the  people  of  God  in  a  much  higher  and 
more  internal  sense  than  it  was  before,  for  now  the  power 
of  sin  is  checked,  the  knowledge  of  God  fills  the  whole 
land,  and  the  Lord  dwells  again  among  His  people  at 
Jerusalem,  A  new  time  of  divine  revelation  will  begin, 
the  Spirit  of  God  will  be  poured  out  abundantly,  and 
a  fulness  of  gifts  of  grace  {charismata)  be  bestowed, — 


3S8  THE  REV  EL  A  TION  OF  ST.  JOHN: 

even  as  the  apostolic  church  possessed  it  typically.  In 
the  millennium,  Jews  and  Gentiles  are  united,  and  all 
humanity,  the  whole  organism  united  under  the  first- 
born brother,  walks  in  the  light  of  God,  and  thus  the 
true  and  full  life  of  humanity  is  at  last  realized  (Rom. 
II  :  30-32).  And  this  blessed  state  of  general  salvation 
will  extend  even  to  the  kingdom  of  nature ;  the  soil 
will  bring  forth  with  inexhaustible  and  ennobled  fer- 
tility ;  the  animal  world  be  freed  from  murder  and  fury, — 
even  heaven  and  earth  be  united  in  corresponding  har- 
mony. In  agreement  with  this  is  moreover  a  circum- 
stance, which  may  be  inferred  from  Isa.  65  :  20-25, — 
people  of  a  hundred  years  are  called  children,  the  days 
of  men  are  to  be  as  the  days  of  trees — that  men  will 
not  have  to  leave  their  life-work  unfinished  and  unen- 
joyed  (what  a  glorious,  beautiful  feature). 

"  The  upper  and  the  lower  congregation,  although  sep- 
arate during  the  millennium,  are  yet  closely  connected  ; 
and  it  is  to  this  that  the  Lord  refers  in  the  promise 
which  He  gives  to  the  twelve  (Matt.  19  :  28  ;  Luke  22  : 
28-30).  After  the  millennial  kingdom — after  the  universal 
judgment,  when  heaven  and  earth  are  renewed,  and  the 
New  Jerusalem  descends  from  heaven,  then  all  limita- 
tions shall  disappear  and  cease.  To  this  time  the 
Apocalypse  looks  in  the  twenty-first  and  twenty-second 
chapters. 

"  But  not  even  the  millennial  kingdom  is  the  final  end 
of  the  development  of  God's  kingdom.  For  even  dur- 
ing the  millennium,  there  is  a  separation  between  heaven 
and  earth — between  humanity  transfigured  and  humanity 
still  living  in  the  flesh.  Hence  it  is  possible  that  an 
apostasy  should  take  place  at  the  end  of  the  millenium. 
This  kingdom  is  not  yet  the  new  world." — \_Condensed.^ 

The  Pre-Mille7tnial  theory,  in  its  general  features,  is 


EXCURSUS  VII.  359 

the  most  ancient,  and  has  been  taught  with  various  n:iodi- 
fications  in  all  ages  of  the  Church.  We  may  briefly  state 
the  main  elements  of  this  view  as  follows:  (i)  The  Mil- 
lennium is  to  begin  in  the  glorious  personal  advent  of 
Christ,  immediately  after  the  destruction  of  Antichrist ; 
(2)  Satan  is  to  be  bound  ;  (3)  The  duration  is  to  be  one 
thousand  years  (literal  or  symbolical)  ;  (4)  The  first  resur- 
rection is  to  be  a  literal  resurrection  of  saints  (either  of 
martyrs  alone,  or  of  all  saints) ;  (5)  Christ  and  His  risen 
and  transformed  saints  shall  rule  over  the  earth  ;  (6)  The 
Jews  and  all  nations  having  been  converted  to  Christ, 
Jerusalem  shall  become  the  capital  of  Christ's  kingdom ; 
(7)  At  the  close  of  this  period  there  shall  be  a  great 
apostasy  under  the  leadership  of  Satan  ;  (8)  Then  follows 
the  destruction  of  the  rebels  (20  :  7-10);  (9)  Then  comes 
the  universal  resurrection  of  the  remaining  dead  ;  (10) 
The  Final  Judgment;  (11)  The  new  heavens  and  the 
new  earth. 


Excursus  VIII. 

Tlie  First  Resurrection. — If  we  accept  the  clear  and  dis- 
tinct teaching  of  scripture  in  Rev.  20:4-6,  ii-i5,and 
interpret  literally,  we  must  conclude  that  John  speaks  of 
two  resurrections,  with  the  Millennium  intervening — the 
first  of  believers  alone,  and  the  second  of  the  general  resur- 
rection to  judgment.  There  is  no  conflict  here  with  the 
teaching  of  Jesus,  only  a  clearer  statement  of  what  was 
already  taken  for  granted  by  Christ  Himself.  There  may 
be  a  reference  to  the  first  Resurrection  in  Luke  14  :  14, 
"  Thou  shalt  be  recompensed  in  the  resurrection  of  the 
just,"  at  least  there  is  no  conflict,  but  in  Luke  20  :  35,  36, 
"  They  that  are  accounted  worthy  to  attain  to  that  cEon, 
and  the  resurrection  from  the  dead,"  this  reference  has  a 
peculiar  significance,  and  can  best  be  explained,  if  we  re- 
gard it  the  teaching  of  Jesus  that  the  resurrection  here 
referred  to  is  a  special  privilege  granted  only  to  faithful 
believers.  The  passage  in  John  5  :  28,  29,  is  also  not 
against  the  view  of  2.  first  resurrection  of  believers  alone, 
for  the  passage  does  not  necessarily  teach  that  all  men 
shall  be  raised  at  the  same  time.  Those  who  object  to 
this  teaching  on  account  of  Christ's  statement  that  he 
will  raise  the  believer  "  at  the  last  day  "  (John  6  :  39,  40, 
44,  54),  are  simply  laboring  under  the  idea  that  the  last 
day  is  one  of  twenty-four  hours.  It  is  true  that  the 
resurrection  of  believers  takes  place  at  the  last  da)^  but 
it  is  at  the  beginning  of  the  last  day,  immediately  after 
the  destruction  of  Antichrist,  while  the  general  resurrec- 
360 


EXCURSUS  VIII.  361 

tion  takes  place  at  the   end  of  the  last  day,  for  the  last 
day  is  a  longer  period  than  is  generally  conceived,  and  it 
has  a  beginning  and  an  end.      Nor  does  their  doctrine  of 
the   first  resurrection   come  in  conflict  with   Christ's  de- 
scription  of  judgment  as   recorded   in   Matt.  25  :  31-46; 
for  this  description  is  in   harmony  with  Rev.  20  :  11-15, 
for  all  the  risen  saints  shall  be   present  at  the  final  judg- 
ment, although    they  do    not    come    into  the  judgment 
(John  5  :  24),  and  shall  even  in  some  way  take  part  in  the 
judgment  (i  Cor.  6  :  2,  3).     And  it  is  only  after  the  final 
judgment  recorded  in   Rev.   20   :    11-15  that  the  saints 
shall  enter  upon  their  complete  and  full  glory  and  inheri- 
tance in  the  new  heavens  and  the  new  earth  (Rev.  21  :  i). 
Nor  is  there  a  conflict    with    the  teaching  of  St.  Paul. 
In  I   Thess.  4  :  16,  17,  Paul,  on  the  one  hand,  does  not 
draw  a  distinction   between  the  first  resurrection   of  be- 
lievers and  the  second  resurrection  of  unbelievers,  but  on 
the  other  hand,  this  passage  does  not  exclude  such  a  dis- 
tinction.    In  I  Cor.  15  :  22-26,  Paul  marks  the  time  when 
Christ's   people    shall   be   raised   from    the  dead    as  "at 
Christ's  coming  " — "  each  in  his  own  order  "  :  (i)  Christ ; 
(2)  *'  then  they  that  are  Christ's  ;  (3)  "  then  the  end."    We 
know  that  the  interval  marked   by  the  "  then  "  between 
the  rising  of  Christ  as  the  first-fruits,  and  the   rising  of 
those  "that  are  Christ's,"  at  His  coming,  is  for  certain 
more  than  eighteen  hundred  years,  and  we  ought  not  to 
find  fault  if  John  in  20  :  4-6  reveals  to  us  that  there  is  an 
interval  of  a  period  described  as  "  a  thousand  years  "  be- 
tween the  resurrection  of  believers  at  the  coming  of  Christ, 
and  the  time  of  the  resurrection  of  unbelievers  unto  judg- 
ment.    The  most  definite  reference,  however,  to  the  first 
resurrection   of  believers  in  Paul's  writings  is  formed  in 
Phil.  3:11,    "if  by  any  means    I  may    attain    unto    the 
resurrection  from  the  dead."      If  St.  Paul  had  been  re- 


362  THE  REVELATION  OF  ST.  JOHN. 

ferring  simply  to  the  general  resurrection,  he  need  not 
have  been  so  anxious,  or  made  any  sacrifice  to  attain  to 
that,  for  to  it  all  men  must  come  ; — but  to  attain  to  the 
first  resurrection  he  had  need  to  press  forward  for  the 
prize  of  that  calling.  This  peculiar  expression  suggests 
very  plainly  the  first  resurrection,  which  includes  only 
true  believers.  It  is  therefore  a  mistake  to  maintain  that 
the  doctrine  of  the  first  resurrection  rests  solely  upon 
Rev.  20  :  4-6. 


INDEX  TO  SUBJECTS. 


A. 


Abaddon,  ii8. 

Abyss,  114,  118. 

Advent,  Second,  47,  90,  92,  150,  151, 
266-270. 

Alford,  xlii-xliv. 

Almighty,  12. 

Angels,  81. 

Angels  of  churches,  22,  23. 

Angel  with  eternal  gospel,  193. 

Antichrist,  xxxii,  xxxiv,  139,  143,  169- 
179,  230-240,  244  ;  victory  over, 
269-276. 

Antipas,  38. 

Apocalvpse,  authenticity  of,  v-x ; 
unity  of,  x  ;  canonicity  of,  x,  xi  ; 
date  of,  xi-xvii  ;  place 'of  writing 
of,  xvii  ;  importance  of  study  of, 
xviii,  xix  ;  text  of,  xix  ;  aim  of, 
xix-xxi  ;  structure  of,  xxii-xxiv  ; 
interpretation  of,  xxiv-x.xxvi ; 
numerals  of,  xxxvi-xli  ;  select 
literature  of,  xlii-lxi ;  analysis  of, 
Ixi-lxv;  truth  of,  314-316. 

Apollyon,  118. 

Auberlen,  xliv,  xlv. 


B. 


Babylon,  the  fall  of,  194,  195,  246-248, 

259 ;  the    great    harlot,  226-230, 

241-244 
Balaam,  38,  39. 
Balak,  38,  39. 
Beast,    the    first,    169-179,   230-240  ; 

victory  over,  269-276. 
Beast,  the  -second,  179-185  ;  victory 

over,  269-276. 
Beiigel,  xlv,  xlvi. 
Book  of  life,  52. 
Book  of  seven  seals,  75-78. 
Bowls  of  wrath,  210-225,  346-349. 
Boyd-Carpeiifer,  xlvi,  xlvii, 
Bride,  293,  294,  298. 


Candlesticks,  16,  23  ;  the  two,  140. 

Celibacv,  191,  192. 

Church 'discipline,  39,  42,  43. 

City  of  God,  298-314. 

Continuous-Historical  School,  xxvii, 

xxviii.  ' 

Conversion  of  Israel,  95-98,  145. 
Conversion  of  the  nations,  209. 
Crown  of  life,  36. 
Currcy,  xlvii. 


D. 


Daniel,  the  four  kingdoms  of,  170, 

171. 
Dead,  the  blessedness  of  the  holy, 

199,  200. 
De  Biirgli,  xlviii. 
Devil,  155,  156,  161  ;  binding  of,  277- 

280  ;  final  victory  over,  285-287. 
Dionvsius,  vi. 
Dragon,  the,  155,  156,  161  ;  binding 

of,  277-288  ;  final    victory  over, 

285-287. 
Duesterdieck,  xlviiL 


E. 


Ebrard,  xlviii,  xlix. 
Eight,  the  number,  xxxix,  188. 
Elders,  the  twenty-four,  68. 
Eliiah,  144,  148. 
EU'iott  1,  li. 

Ephesus,  letter  to  church  at,  26-33. 
Epistles  to  the  seven  churches,  24-26. 
Eternal  punishment,  197,  198. 
Euphrates,   the  loosing  of  the  four 
angels  at  the,  121-126. 


F. 


Faithful  dead,  blessedness  of,  199, 20(^ 


364 


INDEX  OF  SUBJECTS. 


False  prophet,  179-185  ;  victory  over' 

272-276. 
Farrcir,  Ixii. 
Final   judgment    upon   the  wicked, 

287-291. 
Fire,  lake  of,  290,  291. 
First  resurrection,  xxxii,  281-284, 360- 

362. 
Forty-two  months,  138,  139. 
Four,  the  number,  xxxviii. 
Futurist  School,  xxviii  xxxv. 


G. 


Gcbhardt,  li. 

Gehenna,  196-198,  290,  291,  330-332. 
Glassy  sea,  69,  70,  206,  207. 
Gog  and  Magog,  2S5,  286. 


H. 

Hades,  20,  21,  115,  328-335. 
Harlot,  the  great  22()-2t,o. 
Har-Magedon,  battle  of,  221,222,  273, 

274. 
Harpers,  190. 
Harvest,  200,  202. 
Hell,  196-198,  290,  291,  330-332. 
Hciigsfciihcrg,  h. 
Horn,  the  Little,  171. 


I. 


Israel,  literal  or  spiritual,  95-97. 


J. 

Iews,  conversion  of,  95-98,  145. 
ezebel,  43. 
ohn  the  Apostle,  the  Author  of  the 
Apocalypse,    v-x ;  banished    to 
Patmos,  xiv. 
Judgment,  the,  xxxii,  x.xxiii ;  upon  the 

wicked,  289-291. 
Judgment,  the  Last,  91,  92,  150,  152. 


K. 


Kingdom,  the,  322-327. 

Kingdoms,  the  four,  of  Daniel,  170, 

179 
Kliepth,  111 


Lake  of  fire,  290,  291. 

Lamb,  77,  78,  189,  190. 

Langc,  lii,  liii. 

Laodicea,  epistle  to  the  church  at, 

5«-63- 
Lee,  liii. 

Letters  to  the  seven  churches,  24-26. 
Little  Horn  of  Daniel,  171. 
Living  creatures,  70,  71,  72. 
Locusts,  115-118. 
Lord's  Day,  14. 
Ltithardt,  liii. 


M. 


Maitlatid,  liii. 
Man-child,  156,  157,  164 
Marriage  of  the  Lamb,  262-264. 
Martyrs,  the  cry  (A  the  souls  of,  89. 
Measuring  of  the  temple,  135-139. 
Michael,  159,  160. 
MiHigaJi,  liv. 
Millennium,    xxxi,    x.xxiv,   xxxv,   81, 

280-285,  352-359- 
Moses,  148. 


N. 


New  heavens  and  new  earth,  292- 

297. 
New  Jerusalem,  293-296,  298-314. 
Nicolaitans,  39. 
Number  of  the  beast,  185-188. 
Numerals  of  the  Apocalypse,  xxxvi- 

xl. 


P. 


Paradise,  32,  33,  311,  314. 

Patmos,  xiv,  xvii,  13. 

Pergamum,  epistle  to  church  at,  36- 

41. 
Persecution,  56. 
Peters,  327. 
Philadelphia,  epistle  to  the  church  at, 

53-58- 
Plagues,  the  seven  last,  210-225. 
Plitmmer,  liv. 

Post-millennialism,  271,  350,  351. 
Prayers  of  the  saints,  79,  106,  107. 
Predictive  prophecy,  xx,  xxi. 
Pre-millennialism,  xxxi,  271,  272. 
Preterist    school    of    interpretation, 

xxvi. 


INDEX  OF  SUBJECTS. 


365 


Prophecy,  xx,  xxi. 
Punishment,  eternal,  197,  ic 


R 


Rapture  of  the  saints,  xxxi. 
Recapitulation  theory,  xxiii,  xxiv,  ixv. 
Reign  ot  the  saints.  Ho,  iSi. 
Resurrection,  the  first,  xxxii,  281-284, 

360-362. 
Resurrection,  the  second,  xxxii,  281- 

283,  288-291. 


Sadler,  Iv. 

Sardis,  epistle  to  the  church  at,  49-53. 

Satan,  155,  156,  161  ;  binding  of,  277- 
280 ;  final  victory  over,  285-287. 

Seals,  the  seven,  83-105 ;  interpreta- 
tion of,  336-342. 

Sealing  of  the  servants  of  God,  93-99. 

Second  death,  36,  290. 

Seiss,  Ivii. 

Seven,  the  number,  xxxviii. 

Seven  bowls  of  wrath,  210-225,  34^ 

349- 
Seven  churches,  5,  6. 
Seven  epistles,  24-26,  64. 
Seven  heads,  169,  172. 
Seven  kings,  172-174,  234-236. 
Seven  mountains,  232-234. 
Seven  seals,  83  92. 
Seven  Spirits,  7,  49. 
Seven  stars,  18,  22,  50. 
Seven  vials,  212-225,  346-349. 
Seven  visions,  Ixv. 
Seventy  weeks,  xli. 
Sheol,  328,  329. 
Simcox,  Ivi. 

Six,  the  number,  xxxviii,  188. 
Smvrna,   epistle  to  the    church  at, 

"33-36. 
Spiritual    system    of  interpretation, 
XX,  xxi,  xxiv-xxvi. 


T. 


Temple,  measuring  of  the,  135-139. 
Ten,  the  number,  xl. 


Ten  days,  35. 

Ten  kiiigs,  237-242. 

Thousand  years,  283,  284. 

Three,  the  number,  xxxvii. 

Three  and  a  half  years,  xxxix,  138, 

139- 

Three  unclean  spirits,  219,  220. 

Throne,  (<x 

Thunders,  seven,  128,  129. 

Thyatira,  epistle  to  the  church  at, 
41-48. 

Todd,  Iviii. 

Tree  of  life,  32,  311-313. 

Tribes  of  Isr"ael,\j5-98' ' 

Tribulation,  the  great,  xxxii,  IC2. 

Tribulation  saints,  99-102. 

Trumpets,  the  six,  105-126  ;  the  sev- 
enth, 149-151  ;  interpretation  of, 

343-345- 
Twelve,  the  number,  xl. 
Two,  the  number,  xxxvii. 


V. 

Vangluiii,  lix. 

Vials,  seven,  212-225,  346-349- 

Vintage,  202-205. 

Virgin  Mary,  154. 

Virgins,  191,  192. 


W. 

War  in  heaven,  157-161. 

IlV/i's,  lix. 

Wicked,  final  judgment  of,  287-291. 

Will la ins,  Ix. 

Winepress,  203-205. 

Witnesses,  the  two,  139-148. 

Woe,  the  first,  114-120;  ihe  second, 
121-126  ;  the  third,  149-151. 

Woman,  the  vision  of,  I5i-i'4,  156- 
159  ;  deliverance  of,  163-1^8  ;  the 
gVeat  harlot,  226-230.  241-244. 

Wordsivorth,  1.x. 

Wormwood,  iii. 


Year-day  theory,  xli,  xlii. 


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